Columbia  ©nitJem'tp 

THE  LIBRARIES 


Bequest  of 
Frederic  Bancroft 

1860-1945 


A  SERIES 


OF 


DISCOURSES, 

DELIVERED  IN  THE  SEVERAL  MEETINGS  OF  THE 

SOCIETY  OF  FRIENDS, 


/»nTT,A DELPHIA,  GERMANTOWN^,  ABINGT03T,  BTBERRY,  NE WTO WN,  FALIS, 
AND  TRESTTOU. 


BY  ELIAS  HICKS, 

A  Minister  in  said  Society. 


TAKEN  IN  SHORT  HAND  BY  M.  T.  C.  GOULD. 


PHILADELPHIA . 

PUBLISHED  BY  JOSEPH  8c  EDWARD  PARKER, 

No.  178  Market  Street. 

I.  Ashmead  &  Co,  Pnnters. 

1825. 


Eastern  District  of  Pentisylvcuita,  to  ivit: 

^  rJ^  ^      BE  IT  REMEMBERED,  That  on  the  second  day  of 
^L.  S.  >■   October,  in  the  forty-ninth  year  of  the  Independence 
'  v^v^  ^    of  the  United  States  of  America,  A.  D.  1825. 
JOSEPH  PARKER  &  EDWARD  PARKER, 

of  the  said  district,  have  deposited  in  this  office  the  title  of  a 
Book,  the  rig^ht  whereof  they  claim  as  Proprietors,  in  the  words 
following-,  to  wit : 

*'A  Series  of  Extemporaneous  Discourses,  delivered  in  the  se- 
veral meetings  of  the  Society  of  Friends,  in  Philadelphia,  Ger- 
mantown,  Abing-ton,  Byberry,  Newtown,  Falls,  and  Trenton. 
By  Ehas  Hicks,  a  Minister  in  said  Society.  Taken  in  short  hand 
by  M.  T.  C.  Gould." 
In  conformity  to  the  Act  of  the  Congress  of  the  United  States 
intituled,  "  An  act  for  the  Encouragement  of  Learning,  by  se- 
curing the  copies  of  maps,  charts,  and  books,  to  the  authors  and 
proprietors  of  such  copies,  during  the  times  therein  mentioned;" 
— And  also  to  the  act,  entitled,    "An  act  supplementary  to  an 
act,  entitled,  *  An  act  for  the   encouragement  of  learning,  by 
secimng  the  copies  of  maps,  charts,  and  books,  to  the  authors 
and  proprietors  of  such  copies  during  the  times  therein  mention- 
ed,' and  extending  the  benefits  thereof  to  the  arts  of  designing, 
engraving,  and  etching  historical  and  other  prints.** 

D.  CALDWELL, 
Clerk  of  the  Eastern  District  of  Pennsylvania. 


ADVERTISEMENT. 

The  following  sermons  were  preached  by  Elias 
Hicks,  of  Jericho,  Long  Island,  (now  in  his  77th 
year,)  when  returning  from  a  visit  to  Baltimore, 
where  he  had  been  attending  the  late  Yearly  Meeting 
of  Friends,  held  in  that  city.  They  commence 
with  the  second  meeting  he  attended  in  Philadelphia, 
and  end  at  the  city  of  Trenton,  N.  J.  including  the 
two  sermons  preached  by  him  in  that  place.  They 
form,  so  far  as  they  go,  a  regular  series  of  discourses, 
as  they  were  delivered  by  him,  in  the  several  meetings 
which  he  attended  in  the  progress  of  tliis  part  of  his 
journey,  with  the  single  exception  of  a  prayer,  and  a 
short  exhortation,  delivered  (in  the  absence  of  the 
Stenographer,)  in  the  North  meeting  house,  Phila- 
delphia, on  the  30th  of  the  11th  month,  1824.  The 
lapse  of  time  intervening  between  the  second  and 
third  discourses,  was  owing  to  confinement  from  a  se- 
vere illness  with  which  Elias  Hicks  was  attacked 
during  his  stay  in  this  city. 

It  is  proper  to  state,  in  justice  to  Elias  Hicks,  that 
in  consequence  of  an  unfavourable  position  for  hear- 
ing, occupied  by  the  Stenographer,  in  very  crowded 
assemblies,  together  with  his  want  of  acquaintance 
with  the  voice  and  manner  of  the  speaker,  and  his 
rapid  utterance,  the  first  two  sermons  in  the  vol- 
ume may  be  considered  in  some  measure  imperfect. 
This  will  account  for  the  want  of  connexion  appar- 
ent in  several  places.  The  publishers  regret  that 
similar  causes  have  preA^en ted  them  from  laying  be- 
fore the  public  the  sermon  preached  at  Pine  street 


IV  ADVEHTISEMEM. 

meeting  house,  on  the  morning  of  First  day  the  14th 
of  11th  month,  (the  first  taken,)  as  it  is  appreliended 
it  would  be  diillcult  to  give  a  satisfactory  report  of  it. 

With  regard  to  the  rest,  it  is  believed  they  will 
be  found  mostly  correct.  It  has  been  the  object 
of  the  publishers  to  give  a  faithful  copy  of  them,  as 
they  were  delivered  ;  to  effect  which,  much  care  has 
been  used,  and  they  hope  that  few  if  any  errors  of 
importance  will  be  found  in  tliem.  It  will  be  observ- 
ed by  the  reader,  that  a  few  asterisks  have  been  occa- 
sionally added,  to  indicate  where  sentences  or  parts 
of  sentences  have  been  lost.  It  will  also  be  noticed 
towards  the  conclusion  of  several  of  the  sermons,  that 
an  unusually  wide  space  is  left  between  the  para- 
graphs. This  is  intended  to  show  that  the  speaker 
here  rose  again,  after  having  taken  his  seat. 

It  may  be  proper  to  state,  that  the  speaker  has  had 
110  concern  in  the  publication  of  these  discourses ; 
and  that  he  declined  examining  the  printed  sheets 
previous  to  publication. 

In  concluding  their  remarks,  the  publishers  take 
this  opportunity  of  expressing  their  satisfaction  with 
regard  to  the  ability  and  integrity  of  the  Stenogra- 
pher whom  they  employed  on  the  occasion. 

Philadelphia,  3  mo.  IsU  1825. 


STENOGRAPHER'S  NOTE. 

The  subscriber  considers  it  his  duty  to  explain  some 
of  the  circumstances  attending  the  production  of  this 
volume.  He  is  aware  that  great  difficulty  must  at  all 
times  attend  the  compilation  of  such  a  work,  from  the 
lips  of  a  public  speaker ;  and  in  this  case,  he  conceives, 
that  his  task  has  been  rendered  still  more  arduous,  from 
circumstances  beyond  the  control  of  a  stenographer. 
Among  these,  are,  the  difficulty  in  hearing,  and  the  in- 
convenience of  writing  in  a  crowded  gallery,  without  the 
benefit  of  a  table.  But  he  has  endeavoured  to  give  an 
impartial  copy  of  the  discourses  as  delivered ;  and  is 
not  conscious,  of  having  done  injustice  to  the  speaker 
or  to  the  public.  With  this  conviction,  he  submits  the 
result  of  his  labours,  with  confidence,  to  the  candour  of 
thousands,  who  heard  the  discourses ;  and  upon  whose 
decision,  the  skill  and  fidelity  of  the  stenographer  can 
alone  be  established.  Should  errors  be  discovered,  it  is 
hoped  that  the  eye  of  charity  will  trace  their  origin, 
through  the  medium  of  this  apology,  to  other  sources 
than  the  will  of  the  publick's  humble  servant. 

M.T.  C.GOULD, 

February  t  1825. 


SERMON  I. 


DELIVERED  AT  FRIENDS*  MEETING-HOUSE,  MULBERRY  STo 
IN  THE  CITY  OF  PHILADELPHIA,  ON  FIRST  DAY  AFTER- 
NOON, 14th  OF  ELEVENTH  MONTH,  1824. 

There  is  one  thing  necessary  in  this  crowded 
assembly,  and  that  is,  for  us  individually,  to  en- 
deavour to  be  still.  The  importance  and  serious- 
ness of  the  occasion!  upon  vs^hich  we  have  assem= 
bled  demand  it. 

I  am  induced  to  observe,  that  since  we  have 
been  sitting  together  in  this  meeting,  my  mind 
has  been  led  to  an  impressive  view  of  the  ex- 
cellency and  power  of  divine  love — pure,  un= 
defiled  love;  for  what  is  it^  my  friends,  that 
this  love  cannot  effect?  I  was  ready  to  say, 
that  it  would  do  every  thing  that  man  could 
want  to  be  done.  It  stops  the  mouth  of  the  lion; 
it  quiets  every  savage  disposition  in  man,  and 
brings  him  to  that  state,  of  which  the  prophet 
speaks,  where  the  lion  and  the  lamb  shall  lie 
down  together.  We  are  told  that  it  fulfils  the 
law.  I  believe  it  may  be  said  to  fulfil  all  law. 
It  is  a  very  clear,  rational  proposition,  that  every 
reflecting  mind  must  understand  and  see;  be- 
cause it  can  have  no  other  motive  than  to  do 
good ;  no  aim  but  to  promote  truth  and  righte- 

A 


2 

ousuess;  and  tliereforc  every  obligation  that  at 
taches  to  us  as  reasonable  and  social  beings,  is 
within  tlie  compass  and  power  of  love  to  eflfectj 
and  to  put  in  practice.  But  in  the  first  place ; 
although  it  has  the  appellation  of  love,  it  will 
also  bear  the  appellation  of  light;  that  light  which 
searches  all  things; — all  the  hidden  things  of 
darkness  ; — for,  as  God  is  love,  so  God  is  light, 
and  these  are  indivisible. 

In  the  working  of  its  power  upon  the  children 
of  men,  it  shows  them  every  defilement  that  is 
about  them ; — it  is  so  penetrating,  that  it  searches 
all  the  dark  cavities  of  the  soul,  and  brings  all 
to  light.  It  gives  every  rational  creature  a  per- 
fect view  of  his  state,  and  in  the  most  moving 
language  and  impressions  of  that  feeling  that 
love  only  produces  in  the  soul. 

The  soul  that  is  brought  under  its  influence 
cannot  err,  whilst  that  governs ;  for  it  is  stronger 
than  death.  It  enables  the  rational  creature  to 
surrender  himself  up,  a  victim  to  death; — to 
suffer  his  enemies,  or  any  power  whatever, 
to  take  his  life,  rather  than  to  break  the  bands 
of  love,  or  in  any  way  trespass  upon  it.  Sec, 
O  see,  what  is  it  that  love  cannot  effect,  for  all 
the  children  of  men  that  are  willing  to  be  guided 
by  it! 

Some  may  query  how  we  shall  come  at  it? 
It  is  as  clear  as  the  proposition  itself.  It  re- 
quires nothing  of  man  but  to  submit;  and  what 
is  still  more,  it  leaves  no  stone  unturned  to 


8 

bring  him  to  a  knowledge  of  its  real  nature,  its 
real  essence ;  for  I  have  no  doubt,  my  friends, 
that  most  of  us  believe,  that  if  Grod  is  love,  he 
has  intended  that  his  rational  creatui'es  should 
all  be  brought  under  its  power,  and  be  partakers 
of  its  excellency.  He  could  have  had  no  other 
design  in  the  creation  of  man. 

Then,  my  friends,  why  is  it  so  much  other- 
wise? Why  is  there  so  little  of  this  love  experi- 
enced among  the  childi^en  of  men?  Yea,  we 
may  bring  it  to  our  own  family  circles ;  for  want 
of  dwelling  in  this  love,  they  are  divided  one 
against  another.  They  find  in  their  own  expe- 
rience, the  fulfilment  of  that  declaration  of  Je- 
sus, "  Think  not  that  I  am  come  to  send  peace 
on  earth:  I  come  not  to  send  peace,  but  a 
sword."  "  A  man's  enemies  shall  be  they  of 
his  own  household'' — that  his  coming  would  set 
*Uhe  son  against  the  father,  the  mother  against  the 
daughter,  the  daughter  against  the  mother^  the 
mother  in-law  against  her  daughter-in-law,  and 
the  daughter-in-law  against  her  mother-in-law.'^ 
Now,  all  this,  is  for  want  of  being  willing  to 
come  and  be  subjected  to  the  influence  of  this 
glorious  principle,  that  is  from  youth  to  age, 
wooing  of  us,  and  using  every  means  that  God 
knows  how  to  use.  He  is  willing  to  recall  the 
rebellious  children  of  men  into  obedience  to  his 
will,  and  thus  to  give  him  up  his  rightful  prero- 
gative. 


4 

We  shall  be  brought  to  acknowledge  one  day, 
I  trust,  that  he  has  made  manifest,  what  his  will 
is.  He  has  shown  to  every  one  his  way — ^he 
has  called  us  again  and  again — he  has  repeated 
his  calls,  and  not  been  weary ;  but  in  abundant 
mercy  and  loving  kindness,  leaving  no  stone  un- 
turned, to  bring  us  to  this  influence ;  that  we 
might  be  wedded  to  it  in  such  a  manner,  that  by 
continuing  under  its  power,  we  may  be  brought 
into  its  true  and  pure  nature.  We  might  bring 
a  variety  of  instances  to  enforce  this  view,  one 
of  which  presents  to  my  mind.  It  is  the  declara- 
tion of  the  apostle  Paul :  '^  For  as  many  as  are 
led  by  the  Spirit  of  God,  they  are  the  sons  of 
God.''  See  how  very  plain  this  is.  If  we  would 
but  endeavour  to  fulfil  the  law  of  God,  every  ob- 
ligation, as  social  beings,  and  as  accountable  be- 
ings, he  would  enable  us  to  come  into  the  per- 
formance of.  Why  then  stand  out  any  longer  ? 
Why  give  way  to  tamper  with  temptations,  and 
let  our  uncultivated  passions  arise  in  our  minds, 
so  that  instead  of  turning  us  into  lambs,  they 
make  us  like  beasts  of  prey,  trying  to  harm  one 
another  ? 

Some  may  query — By  what  means  shall  we 
know,  when  the  Spirit  presents  itself  to  be  our 
leader  ?  It  is  a  plain  proposition,  and  we  can 
know  it,  if  we  only  have  a  willingness.  He  has 
not  left  a  rational  creature,  without  a  witness  in 
his  own  soul.     He  does  not  send  them  away  to 


find  out  what  his  will  is :  the  knowledge  is  with- 
in their  own  breasts.  There  it  is  that  he  gives  a 
display  of  his  goodness.  He  calls  upon  us  to 
come  a.way  from  every  thing  that  has  a  tendency 
to  annoy  and  hurt  either  soul  or  body, — ^to  the 
leading  of  his  blessed  light  and  Spirit. 

And  here  as  we  begin,  let  us  begin  as  he 
begins.  We  know  not  how  to  begin  ourselves. 
— We  may  go  to  books  and  to  men,  but  they 
will  not  enable  us  to  take  one  step  in  the 
right  way,  unless  we  are  brought  home  to  a 
knowledge  of  love  in  our  own  souls.  All  that 
men  or  books  can  do,  is  to  point  us  to  this  great 
principle,  which  is  only  to  be  known  in  our  own 
souls.  The  wise  and  the  good  have  all  pointed 
us  to  this  principle,  still  we  have  neglected  it — 
still  we  have  dallied  along.  We  have  not  been 
willing  to  come  to  the  practical  part.  The  Apos- 
tle tells  us,  ^^by  grace  ye  are  saved  through 
faith;''  but  where  is  the  man,  or  where  is  the 
woman,  that  has  been  saved  by  it,  who  have 
rebelled  against  it,  Avho  have  been  negligent, 
who  have  delighted  more  in  following  their  own 
ways  or  spirits,  than  to  be  regulated  by  the  love 
of  God  in  their  own  souls.  We  are  too  apt  to 
amuse  ourselves  with  vanities;  for  every  thing 
is  vanity  which  fails  of  answering  this  great 
end.  The  way  to  arrive  at  a  knowledge  of  tliis 
divine  love,  and  the  way  to  be  enabled  to  fulfil 
the  whole  law,  is  to  love  all  the  creation  of  God, 


6 

and  do  light  to  all,  men  and  beasts.  And  yet, 
liow  far  are  we  from  doing  this.  We  are  read- 
ing  the  Bible,  from  youth  to  old  age,  which  tes- 
tifies and  tells  us  what  we  ought  to  do.  We  are 
making  a  great  deal  of  it.  Many  idolize  it;  and 
yet,  if  we  judge  by  their  fruits,  we  shall  not 
see  that  they  believe  the  book  they  read  at  all. 
Their  general  works  are  in  direct  opposition  to 
its  teaching.  The  letter,  if  we  trust  to  it,  kills ; 
but  the  Spirit,  and  nothing  but  the  Spirit,  can 
give  us  true  life. 
,»  I  will  now,  as  it  comes  before  me,  mention  an 
argument  of  Paul.  It  was  his  great  concern  to 
convert  the  Gentiles  to  the  Christian  faith,  by 
which  they  might  be  saved  with  an  everlasting 
salvation; — and,  what  are  we  but  Grentiles? 
He  leads  us  on  by  excellent  counsel :  ^^  Eye 
hath  not  seen,  nor  ear  heard,  neither  have  en- 
tered into  the  heart  of  man,  the  things  which 
God  hath  prepared  for  them  that  love  him.'^  It 
appeals  to  us  sensibly  and  rationally — "  but  he 
hath  revealed  them  unto  us,''  that  is  believers  ; 
those  who  attain  to  life,— "he  hath  revealed  them 
unto  us  by  his  Spirit :  for  the  Spirit  searcheth  all 
things,  yea,  the  deep  things  of  God.  For  what 
man  knoweth  the  things  of  a  man,  save  the  spirit 
of  man,  which  is  in  him  ?  even  so,  the  things 
of  God  knoweth  no  man,  but  the  Spirit  of  God." 
Shall  we  believe,  then,  that  the  letter, — nay, 
the  best  letter  ever  written  or  engraven  on  earth. 


can  bring  us  to  know  God  ?  If  what  the  apostle 
declared;  is  true — ^and  it  is  reasonable  to  every 
rational  creature — we  must  give  in^  to  this  con- 
clusive argument;  that  nothing,  but  the  Spirit  of 
God,  can  teach  us  the  will  of  God.  The  effect 
never  ought  to  be  put  in  the  place  of  the  cause; 
for  the  effect  can  never  be  the  cause,  so  that  it 
is  only  the  light,  which  he  has  manifested  to 
the  children  of  men  that  must  direct  us.  Because 
we  cannot  suppose,  that  he  is  so  unmindful  of 
tlie  well  being  of  his  creation,  as  to  suffer  them 
to  depend  for  any  thing  at  second  hand.  We 
must  all  bring  it  to  the  test  of  the  Spirit.  Paul 
was  aware  of  this,  when  he  told  them  '^  follow 
me  as  I  follow  Christ."  How  were  they  to 
know  that  he  followed  Christ,  in  any  other  way, 
except  by  the  revelation  of  God,  in  their  own 
souls?  ^^The  natural  man  receiveth  not  the 
things  of  the  Spirit  of  God;  for  they  are  foolish- 
ness unto  him;  neither  can  he  know  them,  be- 
cause they  are  spiritually  discerned." 

O,  my  friends,  what  will  be  our  lot,  by  and 
by,  if  we  are  not  more  concerned,  to  gather  to 
this  powerful  love,  which  will  enable  us  to  fulfil 
all  the  laws  of  God  and  man,  which  are  found- 
ed in  justice ;  and  without  studying  them,  too, 
my  friends ;  because  perfect  love,  can  never  have 
but  one  way  of  doing  good.  Here  now  we 
may  see  the  danger  of  putting  off  and  pro- 
crastinating. Yesterday  we  were  doing  well,  and 


s 

to-day  we  may  be  led  on  well,  but  to-morrow  we 
knoAv  not  what  may  be  our  condition.  Hence,  it 
is  necessary  for  us  to  go  on,  from  day  to  day, 
under  the  direction  of  the  divine  light,  as  point- 
ed out  to  the  Israelites  in  their  outward  journey- 
ing, under  the  direction  of  that  visible  guide 
which  God  had  appointed.  Did  he  trust  to  what 
Moses  said  to  them  ?  No,  he  caused  a  light  to 
follow  them  by  night,  and  a  cloud  to  guide  them 
by  day.  I  will  not  leave  you  to  the  direction  of 
men,  even  the  best  of  men,  who  may  be  highly 
blest — I  will  give  you  an  evidence.  Now  if  Grod 
was  thus  gracious,  to  give  an  evidence  to  Israel 
in  that  low  and  humble  dispensation,  how  much 
more  will  he  do  so,  in  this  Gospel  dispensation? 
Have  we  not  a  more  excellent  leader  than  that 
of  lii-e  by  night,  and  a  cloud  by  day,  which  were 
only  seen  by  the  outward  senses  ?  When  under 
the  direction  of  the  Gospel  dispensation,  he  gives 
us  a  light  above  all  the  briglitness  of  the  sun. 
By  this  he  leads  all  his  children ;  "  for  as  many 
as  ai^  led  by  the  Spirit  of  God,  they  are  the 
sons  of  God.''  What  is  this  Spirit  of  God  ?  It 
is  light  and  life  in  the  soul  of  man.  It  teaches 
us  all  things,  and  brings  all  things  to  our  re- 
membrance, w  hich  it  is  necessary  for  us  to  re- 
member. He  does  not  deal  superfluously  with 
us ;  he  never  can  require  something  for  nothing. 
He  never  did  do  it,  and  he  never  will.  It  w  ould 
be  inconsistent  with  his  nature ; — therefore,  we 


may  believe  him^  for  it  is  impossible  for  him  to 
lie.  It  is  impossible  for  him  to  do  any  things 
contrary  to  justice^  mercy^  and  truth.  But  we 
are  so  attached  to  outward  things,  that  we  have 
gone  to  the  book,  and  when  we  read  it,  we  did 
not  turn  in  to  search  by  the  light  in  our  under- 
standings, to  be  informed  of  its  true  meaning ; 
but  we  have  undertaken  by  our  own  power  to 
interpret  it :  and  thus,  instead  of  its  proving  a 
blessing,  it  confounds  and  divides  Christendom, 
into  thousands  and  thousands  of  sects  and  pro 
fessions.  The  language  is  confounded,  because 
tliey  undertake  to  build  castles,  which  will  reach 
to  heaven,  for  themselves.  All  these  must  fall ; 
— there  is  nothing  that  will  do,  but  to  exclude 
all  external  things,  and  depend  on  the  light  of 
God  in  the  heart;  there  is  nothing  else  that  can 
do  it,  there  is  nothing  else  that  ever  did  do  it. 
We  see  how  excellent  the  law  was  formerly  to 
the  Israelites ;  and  yet  it  was  not  enough  to  make 
them  perfect,  unless  it  led  them  to  the  Spirit. 
The  prophets  became  spiritually  minded.  Mo- 
ses, at  the  recommendation  of  his  father-ia-law, 
appointed  seventy  to  be  judges  in  Israel,  and 
the  Lord's  Spirit  was  poured  upon  them,  and 
they  began  to  prophesy  in  the  camp.  How  car- 
nal they  were; — when  these  elders  began  to 
speak,  they  went  and  complained  to  Moses,  that 
Eldad  and  Medad  were  prophesying  in  the 
camp.     Moses  said,  "I  would  to  God,  that  all 

B 


10 

the  Lord^s  people  were  propliets,  and  that  the 
Lord  would  put  his  Spirit  upon  them."  Here  he 
had  a  view  of  the  excellency  of  this  Spirit,  and 
desired  that  every  one  should  be  a  teacher  of 
righteousness  and  a  prophet,  because  they  are 
altogether  under  the  influence  of  the  Spirit  of 
God ;  they  are  led  on  by  the  Spirit  of  the  Lord. 
Therefore  the  prophet  declared,  they  would  be 
as  sons  and  daughters ;  thus  he  would  be  a  fa- 
ther to  them,  and  they  should  be  his  sons  and 
daughters.  Nothing  can  do  this  for  us  but  turn- 
ing our  thoughts  inward.  How  instructive  was 
it  in  the  man  Jesus,  in  that  outward  tabernacle. 
^^In  him  was  life,  and  the  life  was  the  light  of 
men.  And  the  light  shined  in  darkness,  and  the 
darkness  comprehended  it  not."  Wherefore  this 
light  is  in  every  one  of  us.  We  have  all  a  mani- 
festation of  it,  sufficient  for  our  own  end.  He 
had  the  fulness  of  it,  as  we  have  our  several  al- 
lotments. There  was  nothing  stipeiffluous  in 
order  to  effect  his  great  and  glorious  purpose 
among  the  children  of  Israel.  "In  him  was 
life ;  and  the  life  was  the  light  of  men."  That 
is,  every  one  is  enlightened  by  the  same  divine 
light  that  Jesus  was  enlightened  with ;  and  we 
receive  it  from  the  same  source.  He  says,  "  It  is 
not  I  that  do  these  things,  but  the  Father  that 
dwells  in  me." 
Who  was  his  father  ? — He  was  begotten  of  Grod. 
We  cannot  suppose  that  it  was  the  outward  body 


11 

of  flesh  and  blood  that  was  begotten  of  God,  but 
a  birth  of  the  spiritual  life  in  the  soul.  We 
must  apply  it  internally  and  spiritually.  For 
nothing  can  be  a  son  of  God,  but  that  which 
is  spirit ;  and  nothing  but  the  soul  of  man  is  a 
recipient  for  the  light  and  Spirit  of  God.  There= 
fore,  nothing  can  be  a  son  of  God  but  that  which 
is  immortal  and  invisible.  Nothing  visible  can  be 
a  son  of  God.  Every  visible  thing  must  come 
to  an  end,  and  we  must  know  the  mortality  of 
it.  Flesh  and  blood  cannot  enter  into  heaven. — 
By  the  analogy  of  reason  spirit  cannot  beget  a 
material  body,  because  the  thing  begotten  must 
be  of  the  same  nature  with  its  father.  Spirit 
cannot  beget  any  thing  but  spirit ;  it  cannot  be- 
get flesh  and  blood — No,  my  friends,  it  is  impos- 
sible. 

Jesus  declared,  "  that  which  is  born  of  the 
flesh  is  flesh.'^  He  alluded  to  the  inquiry  of 
Nicodemus,  how  a  man  could  be  born  again?  He 
shows  him  it  was  not  a  natural  but  a  spiritual 
birth ;  for  ''  that  which  is  born  of  the  flesli  is 
flesh."  He,  therefore,  said,  "  Except  a  man 
be  born  again,  he  cannot  enter  into  the  kingdom 
of  heaven.^^  Man  is  a  compound  being.  One 
part  is  composed  of  flesh  and  blood;  the  other 
part  of  spirit,  and  as  the  immortal  soul  is  born 
of  the  spirit  and  power  of  God,  it  becomes  a  son 
of  God.  This  has  been  the  effect  in  all  ages  as 
the  soul  has  come  up  in  obedience  to  the  spirit  of 


1^ 

God.  For  see^  a  son  having  the  full  nature  of 
fhe  father^  must  have  the  same  nature  and  will. 
Jesus  declares  what  we  ought  to  do:  "I  came 
not  to  do  my  own  Avill^  but  the  will  of  him  that 
sent  me.''  We  are  not  sent  here  to  do  our  own 
will,  but  to  serve  God  in  newness  of  life.  So  that 
what  seems  to  be  my  mission  among  my  fellow 
creatures,  is  to  endeavour  to  lead  the  minds  of  my 
fellow  creatures  to  the  substance,  and  not  to  the 
shadow;  and  from  every  thing  external  as  nothing 
but  shadoAv.  Because  heavenly  things  cannot  be 
seen  by  our  natural  senses  :  we  cannot  make  an 
image  even  of  our  own  soul,  much  less  of  God. 
''  Tliou  shalt  not  make  unto  thee  any  graven  im- 
age, or  any  likeness  of  any  thing  that  is  in  the 
heaven  above,  or  that  is  in  the  earth  beneath,  or 
that  is  in  the  water  under  the  earth :  Thou  shalt 
not  bow  down  thyself  to  them,  nor  serve  them : 
for  I,  the  Lord  thy  God,  am  a  jealous  God." 
lie  will  not  give  his  praise  to  graven  images.  If 
we  make  to  ourselves  any  image  of  Jesus  Christ, 
it  is  as  much  an  idol  to  us,  as  Juggernaut  is  to 
the  eastern  nations. 

I  would  ask,  did  we  ever  see  our  own  soul, 
or  can  we  comprehend  it  ?  We  feel  that  we  have 
sometliing  powerful  within  us,  operating  upon 
this  animal  machine,  but  we  can  form  no  figure 
or  likeness  of  it.  It  is  altogether  out  of  our 
power,  or  comprehension,  to  make  a  likeness  of 
the  soul.     God  is  a  spirit,  and  therefore,  nothing 


13 

can  be  worship^  but  that  which  is  in  spirit  and  in 
truth ;  and  this  is  a  work  carried  on  by  the  Spi- 
rit of  God,  in  the  spirit  of  man,  both  invisible  to 
all  the  outward  comprehension  of  the  creature. 
We  feel  we  have  it — we  feel  its  power.  It  is  as 
self-evident  to  us  as  the  operation  of  the  light 
and  heat  of  the  sun  in  the  outward.  So  it  iS;, 
that  the  outward  is  like  an  index.  Man  is  a  ta» 
bernacle  for  the  soul,  during  the  day  of  proba- 
tion. The  outward  sun  reveals  all  the  world 
outw^ardly.  By  means  of  the  light  of  the  sun, 
the  soul  has  a  capacity  of  exercising  itself  upon 
outward  things.  If  we  take  away  our  reason 
we  could  make  no  proper  use  of  them.  Will 
m^n  give  away  their  reason  for  any  thing? 
Will  they  give  away  reason  and  take  the 
bible?  No.  Because,  without  this  their  bi- 
ble would  be  good  for  nothing.  We  cannot 
with  all  our  reasoning  powers,  however,  pe- 
netrate into  the  things  of  Grod,  or  that  which  con- 
cerns the  soul  of  man.  When  we  turn  inward 
w^e  find  something  which  the  outward  senses 
cannot  comprehend.  It  is  this  revealing  spirit 
that  gives  us  a  view  of  the  things  of  God,  and  our 
minds  can  then  act  upon  them.  There  is  no  re- 
cipient for  that  revelation  but  the  soul  of  man : 
for  the  things  of  God  are  not  to  be  seen  by  our 
natural  senses,  but  in  our  own  souls.  And,  here, 
our  reason  draws  conclusions,  which  are  com- 
forting and  cheering.     Therefore,  we  are  not  to 


14 

try  these  things  by  external  matter ;  for  if  we 
should  try  the  operations  of  our  souls  by  books, 
we  set  tlie  letter  above  the  spirit ;  Ave  turn  l)ack 
to  darkness,  for  the  letter  killeth,  but  the  spirit 
only  giveth  life.  Oh,  that  we  might  be  more 
spiritually  minded,  more  gathered  inward,  to 
the  light  of  grace  in  our  souls.  What  can  we 
do  without  it?  Nothing  at  all.  We  must 
stand  as  blanks  on  the  eartli,  unless  we  are  turn- 
ed inward  to  the  teachings  of  God  in  our  souls. 

Now  to  confirm  tliis,  I  will  remember  us  of 
the  saying  of  a  wise  and  good  man  of  former 
times.  "  By  grace  ye  are  saved,  and  that  not  of 
yourselves  :  It  is  the  gift  of  God :  Not  of  works, 
lest  any  man  should  boast :  For  we  are  his  work- 
manship, created  in  Christ  Jesus  unto  good 
works,  which  God  hath  before  ordained,  that  we 
should  walk  in  them."  Tliis  is  a  foreordination 
I  admit :  But  by  it  the  Almighty  never  could 
intend  any  thing  but  good  works.  For  unless 
•he  had  given  man  the  power  of  choice,  he  could 
not  be  accountable  for  any  works  he  did.  If  he 
had  not  this  power  of  choice,  he  would  be  a  mere 
machine. 

Another  Apostle  says,  "  He  that  believeth  on 
the  son  of  God,  hath  the  witness  in  himself.'^ 
"  For  the  grace  of  God,  that  bringeth  salvation, 
hath  appeared  to  all  men.'^ — I  appeal  to  this 
large  assembly,  whether  they  do  not  know  this 
to  be  truth  ?  ''  teaching  us,  that  denying  ungod- 


15 

liness  and  worldly  lusts,  we  should  live  soberly, 
righteously,  and  godly,  in  this  present  world.'* 
We  all  know,  by  its  teaching,  what  is  good  and 
what  is  evil,  and,  therefore,  every  one  ought  to 
believe  in  it.  We  may  have  this  grace,  and  not 
be  taught  by  it,  so  as  to  be  "  looking  for  that 
blessed  hope,  and  the  glorious  appearing  of  the 
Great  God,  and  of  Christ  our  Lord.'' 

How  plain  and  how  easy  is  the  way  cast  up 
— ^that  the  Lord  has  cast  up,  if  we  are  only  wil- 
ling and  obedient :  the  willing  and  obedient  learn, 
and  hear,  and  they  will  be  led  by  the  Spirit 
and  love  of  God  shed  abroad  in  the  heart. 

Now,  don't  let  all  this  be  as  a  pleasant  song 
to  you ;  for  I  have  come  to  point  you  to  that 
which  can  mend  your  hearts,  and  that  is  all  I 
can  do  for  you.  When  I  liave  pointed  you  to 
the  thing,  I  have  done  all  that  I  can  do,  or  all 
the  ministers  on  the  earth.  Here  we  must  leave 
you,  in  the  hands  of  God.^  Submit  yourselves, 
then,  and  become  the  clay;  let  him  be  the  potter, 
and  he  will  work  a  great  and  glorious  work  in 
you.  Oh!  how  great  and  glorious  is  His  name. 
His  name  is  his  power,  and  his  power  he  is  dis- 
pensing to  all,  enabling  them  to  do  liis  will. 
We  can  add  nothing  to  him ;  he  wants  nothing 
from  us.  Every  thing  he  does  is  for  our  sakes. 
Then,  if  we  love  him,  ought  we  not  to  do  every 
thing  for  him,  and  not  for  ourselves  ?  When  we 
do  this  we  do  nothing  for  our  own  sakes,  but 


16 

when  we  work  for  our  own  sakes  we  are  selfish. 
Ail  we  do,  oui^ht  to  be  done  for  the  glory  of 
God ;  whetlier  in  eatings  m  drinking,  or  in  put- 
ting on  of  apparel;  let  it  all  be  for  the  glory 
of  God.  Because  Ave  cannot  do  it  for  our  own 
glory  unless  we  are  selfish. 
J  The  effect  of  love  in  the  soul  i^,  to  crucify  the 
man  of  sin  and  son  of  perdition,  and  cast  him 
out  with  all  his  deeds.  But  we  keep  tampering 
with  temptations. 

O,  my  dear  young  people,  no  longer  stand 
aloof!  Can  you  be  so  unwise,  as  for  the  sake 
'of  some  ribbon  or  little  bauble,  to  suffer  your 
minds  to  be  led  astray  from  your  God?  Will 
you  giA-e  way  to  these  vanities,  and  so  barter 
away  your  everlasting  happiness?  Be  persuaded 
by  one  who  loves  you,  to  choose  the  Lord  for 
your  portion ; — ^listen  to  hear  his  words :  they 
are  all-powerful  to  believers,  and  those  who  feel 
a  desire  after  righteousness.  Let  us  become 
tired  of  the  vanities  of  this  life;  and  let  us  be 
willing  to  give  up  all  to  God.  Let  us  press  on, 
as  Paul  recommends,  "  toward  the  mark,  for  the 
prize  of  the  high  calling  of  God  in  Christ  Je- 
sus.^'— Yet  he  acknowledged  he  had  not  attain- 
ed all ;  '^  but  I  press  forward  toward  the  mark.'^ 
So  we  ought  to  do  as  long  as  we  are  here  in 
this  probationary  state.  We  ought  continually 
to  be  rising  higher  and  higher  in  divine  enjoy- 
ment.    See  how  it  was  with  the  apostle : — he 


17 

acknowledges  that  when  he  was  taken  up  into 
the  third  heaven  he  saw  things  not  fit  to  be  re- 
lated. What  is  this  third  heaven  but  a  three- 
fold manifestation  or  enjoyment  of  the  divine 
presence,  in  which  things  are  revealed  not  law- 
ful to  be  uttered,  because  they  would  not  be  un- 
derstood by  the  people  ? — It  was  expressed  in  a 
way  to  encourage  us.  Then  let  us  come  to  the 
same  state,  and  we  shall  enjoy  it;  and  be  able 
to  go  on  from  one  degree  of  perfection  to  another. 
But  time  will  fail  to  speak  of  these  things  to  the 
full.     A  word  to  the  wise  may  be  sufficient. 

It  is  my  prayer  and  heart's  desire,  that  you  im- 
prove and  try  it.  Search  the  Scriptures,  as  we 
read  the  Bereans  did,  and  see  whether  these 
things  are  not  so.  But  you  cannot  know  them,  by 
reading  them  merely;  but  as  you  are  directed  by 
the  light  of  the  divine  Spirit.  Under  the  influence 
of  that  Spirit,  you  may  not  only  read  and  under- 
stand them,  but  you  will  be  confirmed  thereby. 
This  Spirit  led  the  ancients,  and  it  will  lead  us. 
Our  experience  will  all  correspond,  when  We 
come  to  u^iderstand  this.  Our  doctrines  will  be 
alike  brought  forth  out  of  the  treasury. 

I  have  little  cause  to  conclude,  that  I  shall 
ever  see  your  faces  again.  I  want  you  to  be 
encouraged,  and  to  turn  inward  to  the  Lord 
your  God,  and  know  that  he  is  good.  Often 
retire  to  the  closet  of  your  hearts,  and  he  will 
give  you  strength  to  perform  every  duty. 


18 

1  can  look  back  to  the  time  when  I  was 
young :  and  used  to  sit  in  the  corner  of  my  mas- 
ter's house,  meditating  upon  the  law  of  God. 
He  showed  me  the  way  I  ought  to  walk,  and 
so  he  will  do  to  you,  if  you  will  turn  your 
thoughts  inwardly.  All  this  he  does  for  youth ; 
— he  makes  them  feel  his  goodness  and  love. 
This  I  am  a  witness  of;  then  my  own  soul  was 
mollified.  O  try  to  turn  to  the  Lord  with  full 
purpose  of  heart.  O  that  you  might  be  willing 
and  obedient.  But  I  must  draw  to  a  close. 
^^  Cease  to  do  evil,  learn  to  do  well;  plead  for 
the  widow.  Come  and  let  us  reason  together, 
saith  the  Lord,  though  your  sins  be  as  scarlet, 
they  shall  be  as  Avhite  as  snow ;  though  they 
be  red  like  crimson,  they  shall  be  as  wool.  If 
ye  are  willing  and  obedient,  ye  shall  eat  the 
good  of  the  land/*' 

PRAYER. 

Gracious  and  adorable  God,  in  the  riches  of 
thy  mercy,  deign  to  look  down  upon  thy  poor 
creature  man.  Be  pleased,  O  Lord,  to  bless 
and  sanctify  this  opportunity,  to  all  present,  if 
consistent  with  thy  holy  will.  Thou  knowest, 
gracious  God,  that  we  of  ourselves  can  do  no- 
thing. We  are  clothed  in  weakness.  Thou 
know  est,  that  the  work  is  thine;  and  that  the 
power    is    thine.      Graciously  condescend    to 


19 

strengthen  us,  and  quicken  us,  to  come  near 
unto  thee — to  draw  near  unto  thee,  and  cast 
down  our  crowns  at  thy  footstool.  Strengthen 
the  weak  and  disconsolate  soul ;  lift  up  the  head 
that  is  ready  to  hang  down,  and  confirm  the 
feeble  knee.  Help  us  more  and  more  to  draw 
together ;  to  turn  unto  thee,  with  thanksgiving 
and  glory,  who  remains  to  be  God  oyer  all, 
blessed  for  ever,  and  ever  more. 


I  am  thankful  for  this  opportunity ;  and  have 
now  one  request  more  to  make;  and  this  is,  that 
we  may  paii;  in  a  sober  and  quiet  manner,  with- 
out crowding.  Let  every  thing  be  done  decently 
and  in  order. 


SERMON  II. 


DELIVERED    AT  FRIENDS*  NORTH    MEETING-HOUSE,    IN    THJ^. 
CITY    OF    PHILADELPHIA,    ON    THIRD  DAY,    l6th  OF    ELE- 


VENTH MONTH,  1824. 


^"  To  do  good  and  to  communicate  forget  not/' 
is  an  ancient  declaration,  which  has  lost  nothing  of 
its  excellency  by  age.  It  is  the  disposition  which 
must  reign  in  every  good  man  and  woman.  But 
how  much  more  pre-eminently  excellent  is  the 
doctrine  and  example  of  Jesus  Christy  where  he 
endeavours  to  enforce  upon  us  the  necessity  of 
our  loving  our  enemies,  doing  good  to  those  who 
hate  us^  blessing  those  who  curse  us^  and  pray- 
ing for  those  who  despitefully  use  us  and  perse- 
cute us.  Add  to  this  his  holy  example  towards 
his  offending  disciple,  Judas,  that  although  he 
knew  his  heart,  and  no  doubt,  his  secret  machi- 
nations to  betray  him  and  take  his  life,  yet  how  he 
continued  with  him !  What  goodness,  what  love, 
that  he  was  permitted,  even  at  the  last  supper,  to 
take  part  with  his  master ;  and  even  when  he 
came  to  fulfil  his  traitorous  design,  Jesus  kissed 
him !  What  deep  instruction  ! — what  a  mighty 
example ! 

Ought  we  not  all  to  come  into  the  same  dispo- 
sition— the  same  condition?  Can  we  be  christians 


21 

without  it?  Can  we  do  good  and  communicate 
good,  without  it  ?  What  a  mighty  effect  had  this 
upon  Judas — this  loving  act  of  his  master !  By 
the  power  of  divine  love  how  he  was  overcome  I 
What  a  blessed  condition !  Ought  it  not  to  be 
our  concern  to  labour  after  it  without  ceasing, 
and  never  give  over  the  pursuit  till  we  have  at- 
tained it  ?  For  until  we  attain  to  this  disposition, 
we  can  hardly  be  said  to  do  good;  for  nothing  else 
will  ever  enable  us  to  do  it  with  a  sincere  heart. 
We  must  have  that  powerful  love,  which  is 
stronger  than  death — that  love  which  casts  out 
all  fear.  What  wonders  has  it  not  done,  and  what 
wonders  will  it  not  still  do  among  the  children 
of  men. 

These  things  have  been  brought  to  my  remem- 
brance since  sitting  in  this  meeting,  and  I  deem- 
ed it  right  to  communicate  them  at  this  time, 
that  we  might  be  brought  into  serious  reflection. 

The  only  way  we  can  expect  to  profit,  is,  on 
such  occasions,  to  bring  ourselves  to  feel  the  pow- 
er of  this  divine  love — this  divine  light.  They 
are  one,  indivisibly  one;  and  therefore,  if  we 
would  bring  our  deeds  to  the  light  at  this  time, 
and  compare  them  with  the  love  of  Jesus  in  his 
example  to  Judas,  what  a  clear  view  we  could 
have  of  ourselves,  and  of  our  state  and  condi- 
tion to  approach  the  Lord.  He  is  love,  and  love 
may  be  considered  as  comprehending  all  his  pow- 


22 

er  and  all  his  Avisdom ;  but  goodness  is  the  most 
proper  term  tliat  we  can  apply, 
f,  I  apprehend  we  shall  all  agree,  that  we  can 
be  brought  into  this  condition.  It  would  do  as 
great  wonders  as  it  ever  did.  It  would  banish 
all  contention  and  war.  This  was  the  design 
of  the  new  covenant  dispensation.  It  was  the 
design  of  the  coming  of  Christ  to  put  an  end  to 
sin  and  transgression.  And  there  is  no  other 
medium  through  which  it  is  to  be  effected,  but 
as  we  come  individually  into  this  condition. 
Then,  when  we  meet  our  worst  enemies,  we 
shall,  like  Jesus,  overcome  them  with  love.  Let 
us  then  cultivate  this  disposition.  It  is  the  only 
true  medium  through  wliicli  to  bring  down  the 
power  of  darkness.  And  yet  how  different  from 
this,  are  many  men. 

I  remember  a  circumstance  of  two  brothers  who 
lived  near  my  own  habitation.  They  lived  near 
together,  and  were  exercised  in  the  same  con- 
cerns, but  were  both  so  bowed  down  under  the 
power  of  darkness,  they  did  not  speak  to  each 
otlier  for  several  years ;  and  no  doubt  the  same 
causes  will  produce  the  same  effects  in  others.  I 
do  not  know  that  there  are  any  such  here,  but 
let  us  be  upon  our  guard,  against  sinking  into 
such  a  state  of  degradation. 

These  individuals  became  a  by-word  in  the 
neighbourhood,  and  to  all  the  children  of  men 
Avho  knew  them.  Here  we  may  learn,  not  only  by 


25 

elect  those  who  do  not  elect  him.  It  therefore 
stands  in  our  own  choice ;  and  if,  after  all  he 
has  done  in  putting  us  in  the  way  to  do  right, 
we  do  not  give  up  to  be  governed  by  his  light 
and  grace,  we  cannot  be  elected  of  him.  But  if 
we  attend  to  this  and  do  his  will,  we  shall  all 
come  to  experience  a  conquest  over  every  temp- 
tation that  is  troubling  us  from  day  to  day  :  al- 
though Ave  might  have  slipped  as  our  first  pa- 
rents did,  when  we  had  not  lived  to  see  by  ex- 
perience the  consequence  of  evil.  It  was  the 
case  of  our  first  parents ;  they  had  not  experi- 
enced evil,  till  they  were  brought  to  a  knoAV- 
ledge  of  it,  when  seeking  to  accomplish  what 
they  were  led  to  by  temptation.  Is  not  this  our 
case  now,  every  individual  of  us  ? 

Have  we  not  all  sinned,  and  come  short  of 
the  glory  of  God — and  how  shall  we  know  that 
he  is  a  merciful  God?  If  we  stand  aloof  and 
act  directly  contrary  to  the  example  set  by  his 
son,  shall  any  of  us  be  saved?  But  when  he 
meets  us  in  the  cool  of  the  day,  when  our  mind 
is  drawn  from  its  own  will,  his  loving  Spirit  will 
come  upon  us,  and  show  us  what  to  do,  and  con- 
vince us  of  the  rectitude  of  our  ceasing  to  do 
evil  and  learning  to  do  well.  He  requires  nothing 
else  of  us,  if  we  will  believe  our  own  Individual 
experience.  When  we  have  beheld  his  tender 
mercies,  have  we  not  all  been  confounded  and  im- 
peached as  our  first  parents  were?  And  when  he 


26 

convinces  us  of  his  design  in  reproving  us,  here  is 
the  time  when  his  mercy  and  grace  are  calling  us 
to  come  away.  The  language  is  this  :  '^  Cease  to 
do  evil,  learn  to  do  well,  seek  judgment,  relieve 
the  oppressed,  plead  for  the  widow/'  What  a 
jfield  is  here  opened  for  self-examination !  Have 
we  heen  concerned  to  do  well,  and  take  upon 
ourselves  to  do  all  the  good  we  can,  and  as  little 
hurt  as  possible  ?  This  is  an  excellent  religion,  to 
do  as  much  good,  and  as  little  hurt  as  possible. 
Have  we  been  willing  to  relieve  the  oppressed, 
or  have  we  left  it  for  others  to  do  for  us  ?  All 
these  things  the  light  would  bring  to  us,  if  we 
were  rightly  engaged  ;  if  we  were  brought  into 
a  condition  to  search  our  own  hearts.  ^^  How 
often  is  the  candle  of  the  wicked  put  out?'' 
Even  in  this  we  find  encouragement,  because  the 
candle  could  not  be  often  put  out,  unless  it  was 
also  often  lighted ;  which  shows  the  mercy  of 
God,  and  his  willingness  to  show  them  the  right 
way. 

Our  every  day's  observation,  admonishes  us, 
to  cease  to  do  evil  and  learn  to  do  well,  to  plead 
for  the  widow.  Now  can  those  who  are  taking 
from  the  widow  to  aggrandize  themselves  be 
complying  with  this  requirement?  Is  not  this 
the  case  with  Missionary  Societies  and  those 
connected  with  them  ?  If  they  had  the  glory  of 
God  in  view,  they  would,  instead  of  taking  from 
them,  give  to  them  all  they  have  to  spare  of  their 


27 

own.  But  they  do  it  under  this  pretence;  they 
call  on  them  to  give,  for  God's  sake,  if  they  will 
not  do  it  for  their  own  sakes.  Is  it  not  so?  Can 
it  be  denied?  Here  now  what  deep  search  we 
want.  Custom  and  tradition  are  powerful  things. 
They  lead  the  children  of  men  into  darkness,  by 
little  and  little.  Thus  they  are  led  on  according 
to  custom  and  practice,  under  cover  of  some  high 
sounding  name,  involving  themselves  deeper  and 
deeper  in  darkness,  till  they  can  go  on  in  works 
directly  opposed  to  God  and  his  cause.  Let  us 
dig  deep  and  search  for  ourselves ;  and  no  lon- 
ger lend  an  ear  to  the  lo,  heres,  and  lo,  theres, 
but  let  us  be  willing  to  do  like  Mary  of  old. 
She  had  but  one  beloved.  And  what  did  she 
do  ?  Did  she  do  like  her  sister  Martha  ?  She 
was  troubled  about  many  things,  and  seemed 
desirous  to  do  what  she  could  to  serve  their 
master.  But  Mary  knew  her  own  inability.  She 
knew  that  she  was  not  qualified  for  any  good 
purpose,  work,  or  w  ord  of  herself.  In  her  hu- 
miliation her  judgment  was  taken  away.  She 
was  brought  to  see  her  worthlessness.  Here 
she  humbled  herself  at  the  feet  of  Jesus,  to  wait 
for  the  words  which  should  fall  from  his  mouth. 
Remember  this  was  a  typical  dispensation,  and 
affords  an  excellent  example  for  those  who 
have  no  outward  object  to  look  to.  She  was 
under  this  dispensation,  and  here  she  did  just 
right;  she  gave  up  all  to  him  whom  she  believed 


2S 

to  be  the  Prophet  aud  the  Messiah  of  Israel; 
who  had  come  to  do  away  the  ceremonial  law 
and  religion.  Here  she  trusted  not  in  her  own 
judgment  or  ability,  but  sat  down  at  his  feet 
and  waited  to  be  instructed  of  him,  while  her 
sister,  who  had  undoubtedly  some  love  for  her 
master,  continued  to  pursue  her  worldly  concerns, 
as  many  do  in  the  present  day,  who  may  have 
a  great  deal  of  love,  but  who  do  not  go  the  right 
way  to  work,  as  Mary  did.  They  go  to  work 
in  their  own  ability,  setting  one  another  to  work 
as  Martha  would  have  done:  ''  Bid  her  therefore 
that  she  help  me.'^  See  how  those  whom  I 
have  mentioned,  are  setting  each  other  to  work ; 
crying  out  for  aid,  in  money,  or  any  thing  else 
that  they  have  at  their  command.  I  cannot  be- 
lieve that  they  have  any  other  aim  or  object, 
than  the  gratification  of  their  own  selfish  de- 
sires, like  Martha  of  old. 
^j  What  was  Jesus'  answer  to  Martha?  He 
reprehended  her,  but  he  did  it  with  love.  "  Mar- 
tha, Martha,  thou  art  careful,  and  troubled  about 
many  things ;  but  one  thing  is  needful ;  and 
Mary  hath  chosen  that  good  part,  which  shall 
not  be  taken  away  from  her.''  Mind,  my  friends, 
what  is  that  good  part,  that  Jesus  directed  his 
disciples  to,  and  directs  us  to  in  the  present  day  ? 
He  did  not  tell  them  to  go  to  books  or  to  men  ? 
No:  but  they  were  to  sit  down  like  Mary  under  a 
sense  of  their  own  nothingness;  and  when  he 


29 

went  to  leave  them,  all  their  hope  was  gone;^ 
they  could  do  nothing  but  attend  to  his  com- 
mands, and  wait  in  humble  silence  for  the  Com» 
forter  which  he  told  them  the  Father  would  send 
in  his  name.     Here  then  is  the  place  we  must 
gather  to,  and  set  down  like  Mary  at  the  divine 
footstool,  and  attend  to  the  instructions  of  the. 
only  true  teacher  under  heaven,  to  any  of  the 
rational  children  of  men.  He  is  the  sole  teacher 
to  us,  as  Jesus  was  to  Mary.     Here  we  see 
that  this  Comforter  was  distinct  from  him  :  ^^It 
is  expedient  for  you  that  I  go  av/ay,  for  if  I  go 
not  away,  the  Comforter  will  not  come  unto  you; 
but  if  I  depart  I  will  pray  the  Father,  and  he 
will  send  you  another  Comforter.'' 

What  was  this  Comforter?   It  was  a  spiritual 
one;  it  was  a  new  divine  law ;  it  was  that  which 
crosses   the   seMsh  disposition  of  man.     This 
was  the  cross.     There  is  nothing  that  can  cru- 
cify the  will  of  man,  but  this  divine  Spirit;  for 
God  is  a  Spirit,  and  his  Spirit  is  the  law.     He 
manifests  himself,  in  his  love  to  every  one  of 
his  rational  children,  teaching  them  what  they 
ought  to  do,  and  what  they  ought  to  leave  un- 
done.    It  is  then  left  for  them  to  make  the  elec- 
tion; and  how  clear  the  way  is,  my  friends! 
The  wayfaring  man  though  a  fool  may  know 
it;  it  is  so  plain  and  so  easy.     And  what  ex- 
cellent opportunities  have  we,  to  improve,  when 
through  his  gracious  goodness  v^e  are  enabled 


30 

to  sit  down  and  wait  upon  him.  But  have  we 
come  as  Mary  did,  to  sit  down  at  his  feet,  or 
have  we  been  trying  to  bring  up  portions  of 
Scripture  and  other  written  books  ?  If  we  have 
been  studying  these,  we  are  beside  our  proper 
business ;  but  if  we  strive  to  do  as  Mary  did,  to 
banish  every  unruly  or  selfish  imagination  from 
the  soul,  although  we  cannot  do  this  of  our- 
selves, yet,  if  we  seek  to  do  it,  the  Spirit  will 
help  our  infirmity.  When  I  recommend  this 
stillness,  I  am  aware  that  it  is  not  in  the  power 
of  man  to  command  it,  but  it  is  no  sign  the  Al- 
mighty cannot  do  it  for  us.  And  when  we  con- 
sider that  his  glory,  and  our  happiness  consist 
in  it,  will  we  not  endeavour  after  this  state.  Oh ! 
that  we  might  remember  this.  All  that  we  have 
to  do,  is  to  do  as  the  sons  of  God  did  formerly. 
They  met  often,  but  we  do  not  hear  of  any  par- 
ticular exercise,  by  which  they  were  busied  with 
unnecessary  and  unprofitable  thoughts.  It  is 
the  great  w^arfare  of  a  christian,  to  bring  every 
vain  imagination  to  the  cross  of  Christ,  in  order 
to  be  in  a  condition  to  hear  that  still  small  voice. 
For  it  was  testified  to  the  Lord's  children,  that 
he  would  restore  to  them  a  teacher  that  should 
no  more  be  removed  into  a  corner ;  "  but  thine 
eyes  shall  see  thy  teacher,  and  thine  ears  shall 
hear  a  voice  behind  thee,  saying,  this  is  the  way, 
walk  in  it.''  Now,  my  friends,  how  are  we  to 
see  or  know  this  teacher?   Are  we  to  do  it  with 


31 

our  natural  eyes  or  external  senses  ?  No,  by  no 
means.  Our  teacher  is  invisible  to  the  outward 
view  of  man.  Nothing  but  having  the  mind 
opened  and  enlightened,  can  enable  us  to  see 
this  teacher,  and  hear  his  gracious  instructions. 
Here  we  shall  surrender  all  up  to  him.  Jesus 
declared,  ''  the  kingdom  of  God  is  within  you ;'' 
and  he  sits  as  a  refiner  and  purifyer  in  the  soul. 
We  need  not  look  a  great  way  off,  or  to  the  end 
of  the  world,  because  he  always  sits  upon  his 
seat  in  the  heart,  and  we  can  bring  all  our  deeds 
to  the  light,  and  have  them  tried  at  the  judgment 
seat. 

^^Some  men's  sins  go  beforehand  to  judg- 
ment, and  some  follow  after.'^  What  are  we  to 
understand  by  this?  All  good  men  who  are 
seeking  to  be  instructed  by  the  divine  law  writ- 
ten in  the  mind ;  these  are  those  that  know  their 
sins  to  go  before  to  judgment.  As  we  repent 
and  reform,  he  cleanses  our  hearts  from  them, 
and  banishes  them  from  us.  Those  who  will 
not  come  home  to  this  internal  test,  but,  like  Fe- 
lix, turn  away  this  blessed  teacher ;  those  are 
they,  who  will  go  on  accumulating  sin,  till  the 
final  close ;  and  all  these  sins  will  be  pressing  up- 
on them,  when  upon  a  sick  bed  and  a  rolling  pil- 
low :  these  are  they,  whose  sins  come  afterward, 
even  sinking  the  soul  to  despair.  Oh  !  that  we 
might  learn  while  the  opportunity  and  means  are 
enjoyed ! 


32 

We  are  all  the  work  of  the  same  holy  hand; 
and,  therefore,  we  have  no  right  to  exalt  our- 
selves one  above  another.  Let  him  that  is  great- 
est be  servant  of  all,  after  the  example  of  his 
master.  But  this  does  not  suit  us ;  those  who 
are  set  up  by  their  brethren,  instead  of  being 
servants,  assume  to  themselves,  the  prerogative 
of  being  masters :  They  neglect  their  duty,  and 
turn  to  the  exercise  of  their  own  powers.  There 
is  but  one  way  for  us,  my  friends ;  and  I  do 
not  want  to  be  tedious  in  expression ;  but  I 
feel  that  love  that  reaches  to  the  ends  of  the 
earth ;  that  love  which  can  do  every  thing ; 
that  love  which  is  shed  abroad  in  the  heart  of 
every  good  man,  and  that  love  which  brought 
Mary  to  sit  at  the  feet  of  Jesus. 

There  is  no  outward  Comforter,  no  outward 
teacher,  that  can  do  the  work  for  us  in  any  way, 
or  give  us  a  knowledge  of  what  the  will  of  the 
Father  is ;  for  nothing  else  can  do  it,  but  the  di- 
vine teacher  within,  the  light  and  spirit  of  God. 
In  any  other  way  we  may  look  from  youth  to 
old  age  and  never  find  it ;  for  Jesus  declared  to 
the  Jewish  people,  "  I  am  the  way,  the  truth, 
and  the  life.''  He  was  now  under  a  figurative 
dispensation  :  but  he  points  them  to  a  Comforter 
not  incumbered  with  flesh  and  blood,  but  an  im- 
mediate teacher  to  the  soul,  invisible  to  their  ex- 
ternal comprehension.  It  must  be  so,  for  you 
know  that  our  own  souls  are  invisible,  as  God  is 


33 

invisible ;  and  is  it  not  plain  to  us  that  the  animal 
eye  cannot  discern  spirit.  And  this  immortal 
spirit  in  man,  is  what  constitutes  the  Son  of  God. 
Nothing  but  the  immortal  soul  can  become  a 
Son  of  God.  He  has  conferred  on  us  such  pow- 
er as  is  suited  to  the  necessities  of  his  crea- 
tures ;  and  as  we  attend  to  it  we  may  come  to 
the  spirit  and  power,  which  enables  us  to  be  his 
children ;  "  for  as  many  as  are  led  by  the  Spirit 
of  God,  they  are  the  sons  of  God/^  and  none 
other.  Then  we  must  conclude,  that  this  Spirit 
is  not  any  thing  that  we  have  seen,  or  that  we 
can  see  ;  "  for  it  dwelleth  with  you,  and  shall 
be  in  you.  And  when  it  cometh  it  shall  teach 
you  all  things,  and  bring  all  things  to  your  re- 
membrance; and  will  guide  you  into  all  truth.'^ 
/  How  plain  and  how  simple  it  is !  Then  what 
have  we  to  do,  but  to  gather  home  to  this  Spirit? 
We  have  met  together  for  a  religious  purpose. 
We  have  met  under  the  pretence  of  worshipping 
God ;  but  alas !  how  few  are  there  in  this  as- 
sembly that  do  it !  What  a  small  number  of  those 
assembled  on  this  day,  will  know  any  thing  of 
worshipping  God  in  spirit  and  in  truth !  What 
is  the  reason  of  this?  We  have  not  come  to 
the  state  Mary  came  to,  and  that  every  chris- 
tian must  be  brought  to.  We  must  become  as 
blanks  in  the  world  as  it  regards  our  own  will ; 
we  must  have  no  judgment  of  our  own,  no  know- 
ledge in  the  concern.    We  are  to  wait  on  God 


34 

ill  tliis  humility.  When  we  are  brought  to  thiir! 
condition — and  we  cannot  be  brought  to  it  till 
we  go  on  gradually^  in  the  way  pointed  out, 
'^'  Cease  to  do  evil,  relieve  the  oppressed,  plead 
for  the  widow'' — then  he  will  come  in  and  rea- 
son with  us.  He  will  not  open  a  way  for  us  tc 
worship  in  spirit  and  in  truth,  until  we  cease 
from  all  evil,  and  learn  to  do  well.  The  Al- 
mighty cannot  unite  with  us,  and  speak  with 
us  face  to  face,  till  we  are  brought  oS  from  all 
those  sins  which  are  in  direct  opposition  to  his 
holy  nature. 

Well  why  is  it,  then,  that  we  assemble  so  of- 
ten and  do  not  worship  ?  Is  it  not  like  reflecting 
on  him  ? — And  will  it  not  be  an  abomination  in 
his  sight,  and  worse  for  us  than  if  we  had  not 
assembled, — if  we  go  on  and  do  not  cease  to 
do  wrong !  And  it  is  not  only  when  we  are 
assembled,  that  we  are  to  cease  from  evil,  but 
through  every  hour  of  the  day,  otherwise  we 
are  liable  to  fall  into  evil.  Especially  at  even 
tide,  it  is  our  duty  to  bring  in  review,  all  the 
doings  of  the  day,  and  see  if  any  thing  has 
been  done  in  our  own  will,  for  our  selfish  grati- 
fication. He  condescends  to  meet  us,  and  as  we 
give  up,  and  acknowledge  our  sins,  he  gives  us 
the  gift  of  repentance ;  and  what  presumption  it 
is,  to  lie  down  and  go  to  sleep,  before  we  know 
that  our  peace  is  made  with  God.  Consider, 
my  friends,  how  often  do  persons  die  in  their 


35 

sleep :  then  what  must  become  of  those  who  are. 
not  reconciled  to  their  heavenly  Father.  We  can- 
not be  reconciled  to  our  fellow  creatures,  if  we 
are  not  reconciled  to  our  Grod.     "  He  that  lovetli 
not  his  brotlier  whom  he  hath  seen,  how  can  he 
love  God  whom  he  hath  not  seen  ?'^  This  shows 
that  if  we  do  not   love  our  brother,  we  cannot 
love  God.  Look  at  the  dreadful  state  into  which 
we  may  plunge  ourselves,  by  not  coming  for- 
ward to  do  the  best  we  can  for  our  fellow  crea- 
tures.    There  is  nothing  but  the  power  of  love 
can  bring  about  a  victory  over  jealousy,  which 
is  more  cruel  than  the  grave.     If  there  is  jealou- 
sy in  our  minds  concerning  our  brethren,  we  can 
not  be  the  servants  of  God.     No  one  that   is 
watching  for  evil,  can   be  serving  him.     But 
when  we  consider  the  excellency  of  the  chris- 
tian religion — the  beauty  and  excellency  of  it — 
are  we  not  ready  to  shudder  at  the  thought,  that 
we  commit  so  many  great  sins  without  any  just 
reason  why  we  should  commit  any  sin.     I  speak 
my  own  experience ;  for  I  never  committed  any 
sin,  but  because  I  loved  it  better  than  my  God. 
I  appeal  to  your  own  judgment,  my  friends — 
Does  not  our  supreme  love  always  determine  ? 
If  we  commit  any  evil,  we  know  that  we  love  it 
more  than  we  love  our  God.  This  is  what  makes 
us  feel  guilty:  we  should  not  feel  guilty,  if  we  did 
not  know  that  we  had  done  contrary  to  what  we 
might  have  done.   It  is  our  own  election,  and  by 


36 

our  election,  Ave  must  stand  or  fall;  for  none  can 
be  God's  elect,  but  those  who  choose  God  for 
their  portion.  He  has  not  foreordained  a  certain 
uuml)er  to  happiness.  He  cannot  bring  man  to 
happiness  by  force;  we  must  choose  for  ourselves. 
He  has  made  us  rational  creatures,  that  we 
might  improve  under  his  power.  Nothing  can 
force  us  into  happiness ;  for  force  is  the  destruc- 
tion of  all  happiness.  Do  we  not  see  it  every 
wiiere,  where  compulsion  is  made  use  of? 

As  these  things  were  brought  to  my  mind,  1 
have  endeavoured  to  express  them.  May  we  car- 
ry them  home,  every  individual  of  us — I  wish 
to  be  one  with  you  :  for  every  day  calls  for  dili- 
gence, watchfulness,  and  scrutiny  into  the  feel- 
ings and  temperament  of  our  own  minds.  If  we 
would  search  diligently  by  the  candle  of  the 
Lord,  every  thing  that  creates  pain  would  be  ban- 
ished ;  for  no  sin  can  come  from  God  Almighty  ; 
it  is  all  the  creation  of  man.  He  being  poor  and 
impotent,  he  cannot  create  any  thing  that  will  en- 
dure for  ever ;  and  if  he  will  come  to  bear  the  Di- 
vine hand  upon  him,  there  is  ^'balm  in  Gilead,'^ 
there  is  "  a  physician  there."  If  we  become  sin- 
sick  and  turn  about  to  this  physician,  and  cease 
to  do  evil  and  learn  to  do  well,  he  will  heal  us 
of  all  our  sins,  and  banish  from  us  that  which 
brings  trouble  and  distress  upon  us.  As  in  the 
outward  sense,  fevers  bring  distress  upon  the 
body  :  and  how  are  they  driven  out  by  the  skil- 


fill  physician,  and  cast  into  the  ocean  of  annihi- 
lation, and  the  man  is  restored  to  health!  So 
if  we  come  to  the  physician  of  souls,  and  follow 
the  example  of  the  sick  man,  and  submit  to  his 
direction,  our  sins  will  all  be  annihilated.  My 
dear  friends,  1  consider  that  I  am  speaking  to 
rational  beings ;  and  Oh !  that  you  might,  indi- 
vidually, with  me,  improve  these  great  blessings. 
It  is  this  that  sets  us  above  the  beasts  of  the 
field,  and  if  we  do  not  improve,  it  is  our  own 
fault,  and  we  must  suffer  the  consequence. 

Although  I  apprehend,  that  my  friends  com- 
prehend and  understand  what  I  have  said,  so  as 
not  to  put  a  wrong  construction  upon  it,  yet  one 
thing  has  struck  my  mind,  that  it  may  be  said, 
what  will  become  of  all  those  who  are  engaged 
as  I  have  mentioned  ?  Ave  these  all  to  be  lost  ? 
No,  my  friends.  I  believe  in  the  mercy  of  a  gra- 
cious Grod.  We  may  remember  what  the  apos- 
tle declared,  that  "  Satan'^- — the  name  given  to 
that  tempting  disposition  in  us,  which  is  the  man 
of  sin,  self,  and  self-will  in  man — there  is  no 
other  man  of  sin  that  I  ever  knew  or  found. 
Now  it  was  said  that  Satan  would  ^'  transform 
himself  into  an  angel  of  light,^'  and,  "if  it  were 
possible,  deceive  the  very  elect.''  Now  all  those 
who  do  not  elect  God  to  be  their  portion,  are  li- 
able to  be  deceived  by  anti-christ.  But  those 
who  have  elected  him,  are  brought  into  a  state 


38 

of  love  aud  confidencej  which  casts  out  all  fear. 
Satan's  head  has  been  bruised  and  broken. 
There  is  a  victory  obtained  over  all  the  powers 
of  darkness.  They  who  have  not  elected  God 
for  their  portion,  they  are  in  a  state  of  probation. 
The  Lord  is  looking  upon  them  with  propi- 
tious mercy,  and  is  willing  to  help  them. 

When  we  have  been  trying  to  find  happiness 
in  the  things  of  sense,  and  find  ourselves  de- 
ceived and  disappointed,  then  we  are  brought  to 
repent  of  our  sins,  as  Solomon  did,  and  to  count 
all  vanity.  "  Vanity  of  vanities,  saith  the 
preacher,  all  is  vanity."  They  must  come  to  it : 
this  is  my  full  belief.  All  these  works  that 
are  going  on  in  the  will  and  power  of  man 
• — these  external  things — must  all  be  disap- 
pointed; and  the  sooner  the  better  they  are 
brought  to  see  their  vanity.  For  here  they  will 
recant  the  whole,  like  Solomon,  who  sums  up  all 
in  this,  ^^Fear  God  and  keep  his  command- 
ments :  for  this  is  the  whole  duty  of  man." 

O,  my  friends,  behold  the  most  pow^erful  and 
most  merciful  of  all  Beings ! — his  love  is  over 
all.  He  not  only  forgives  seven  times,  but  se- 
venty times  seven,  and  much  more  ;  and,  there- 
fore, graciously  waits  upon  us  till  we  have  filled 
up  our  portion  of  wickedness.  Oh!  be  warned  to 
turn  about,  and  seek  a  reconciliation  with  God. 
Elect  him  for  your  portion,  in  such  a  way,  as  to 
have  no  confidence  in  any  thing  else. 


SERMON  III, 


DELIVERED     AT     FRIENDS'     WESTERN     MEETING-HOUSEj    IN 
THE    CITY    OF    PHILADELPHIA,    ON    FOURTH  DAY,    IST  OP 


We  often  hear  the  expression  that  "  a  bird  in 
the  hand  is  worth  two  in  the  bush  ;'^  and  although 
this  seems  to  be  a  maxim  peculiar  to  the  fowler, 
still  it  will  apply  to  the  conduct  of  the  children 
of  men  generally.  It  embraces  likewise,  what 
is  intended  by  the  expression,  that  "  the  present 
time  only  is  ours.''  Although,  the  latter  is  not 
so  correct ;  because  poor  finite  man  cannot  claim 
any  moment  as  his  own.  He  has  no  power  to  re- 
sist its  progress,  nor  to  command  its  motion.  The 
moral  of  these,  my  friends,  is,  to  spur  us  on  to  the 
right  improvement  of  the  passing  moments ;  for 
that  is  all  that  we  can  do,  and  all  that  is  required 
of  us  to  do.  And  how  is  this  to  be  performed  ? 
By  living  and  walking  in  the  continual  engage- 
ment of  soul;  and  performing  our  duty  to  God 
our  creator,  and  to  man  our  fellow  creature.  This 
comprehends  the  whole  business  of  man's  life : 
and  although  we  most  of  us  agree  with  these 
short  sentences, — yet,  alas  !  we  as  generally  ne- 
glect an  attention  to  them.  We  let  the  moments 
go  out  of  our  hands,  without  even  recollecting 


40 

they  aie  passing.  We  are  putting  off  for  a  fu- 
ture time,  that  which  should  he  done  instantane- 
ously ;  to  be  done  to-morrow,  and  to-morrow, — 
and  to-morrow  seldom  comes. 

There  are  ten  thousand  times  ten  thousand 
ways,  in  which  the  children  of  men  are  walk- 
ing, different  from  the  tnie  way ;  for  almost 
every  rational  creature  has  his  own  way.  This 
is  the  case  with  every  one  whose  way  is  not 
God's  way,  but  who  have  ways  of  their  own. 
There  can  be  but  one  right  way,  among  the 
many  thousands ; — but  one  way  that  leads  to  life. 

A  simile  has  presented  itself  to  my  mind, 
which  appears  to  me  very  plain;  and  I  have 
often  been  led  to  view  this  subject,  like  the  lines 
drawn  from  the  centre  of  a  circle.  You  know^ 
my  friends,  that  from  the  centre  of  a  circle^ 
thousands  and  tens  of  thousands  of  lines  may  be 
drawn,  and  yet  they  all  var^^a  little,  one  from 
the  other;  and  notwithstanding,  at  the  first  set- 
ting out,  the  variation  is  hardly  perceptible,  in 
those  nearest  the  true  line,  still  among  all  these 
varied  lines,  there  is  but  one  that  leads  to  the 
true  centre  where  Grod  is,  and  where  God  only 
can  be  worshipped.  And  this  is  a  strait  and 
narrow  way,  to  flesh  and  blood.  It  opposes  the 
creature,  in  all  his  working  will, — in  all  his  in- 
dulgences, and  his  varied  and  many  propensi- 
ties, and  desires,  to  deviate  from  the  true  order. 
So  that,  although  some  may  seem  desirous  of 


41 

walking  in  the  straight  path^  yet  they  deviate 
for  want  of  keeping  in  that  self-abasement — in 
that  state,  in  which  they  were  created,  and 
placed  here,  as  creatures  of  God,  to  do  his  will 
only. 

"We  will  have  something  of  our  own ;  and  let 
this  be  never  so  small  a  matter,  it  is  like  the 
next  line  to  the  true  one,  and  leads  off  wider 
and  wider  till  it  becomes  considerable,  at  a  more 
advanced  period  of  it. 

So  it  is,  my  friends,  we  love  to  profess ; — we 
love  the  name  of  things,  better  than  the  sub- 
stance. How  often  have  I  observed,  the  small 
term,  religion,  made  use  of  for  very  vicious 
purposes :  and  how  many  thousands  there  are, 
who  make  a  profession,  and  yet  know  not  what 
it  means.  They  have  no  true  sense  of  what  was 
intended,  by  those  who  gave  it-that  term.  It  is  the 
tie  which  unites  the  soul  of  man  to  its  maker ; 
and  therefore  it  consists  wholly  and  completely, 
in  the  full  self-abasement  of  the  creature,  with- 
out attempting  to  judge  for  himself;  but  waiting 
to  know  the  will  of  God  concerning  him, — and 
then  to  do  it.  As  this  becomes  the  concern  of 
our  minds,  my  friends,  we  begin  to  understand 
the  term  and  what  it  means. 

The  righteous  God  loveth  righteousness ;  and 
would  lead  all  his  rational  creation,  in  the  way 
of  it ;  the  straight  and  narrow  way  that  leads  to 
him  and  eternal  life.     But,  under  the  term  of 


42 

religion,  how  many  are  walking  in  utter  dark- 
ness !  How  many  are  walking  in  all  the  de- 
vious paths  that  I  have  mentioned !  It  may  be^, 
that  all  but  one  of  the  ten  thousand,  are  devia- 
ting a  little  from  the  true  way,  some  more  and 
some  less,  till  they  come  round  the  whole  cir- 
cle. Some  are  in  direct  opposition  to  the  right 
way ;  direct  antipodes.  As  you  know,  that  from 
the  centre  of  a  circle,  two  lines  may  be  drawn 
one  directly  opposite  to  the  other. 

Let  me  explain  a  little.  I  consider  those,  who 
make  a  great  profession  of  religion,  but  who  un- 
dertake to  learn  it  by  the  letter ; — who  undertake 
to  learn  it  in  schools  of  science  and  seminaries 
of  learning,  these  are  those  who  stand  the  anti- 
podes of  the  true  way,  and  in  direct  opposition 
to  the  will  of  God  their  creator:  for  they  begin, 
as  our  first  parents  did,  by  turning  aside  from 
God.  They  began,  by  attempting  to  climb  up 
into  the  tree  of  knowledge,  and  to  partake  of  the 
fruit,  and  to  judge  for  themselves  in  opposition 
to  their  Creator,  as  if  they  had  a  right  to  judge 
for  themselves.  And  what  can  be  more  unjust 
than  to  presume,  to  act  any  thing  out  of  the  will 
of  our  Creator,  preserver,  and  blesser.  Here  is 
the  first  act ;  and  a  great  act  of  injustice  indeed 
it  is.  For  we  find  by  the  testimony  of  the  Scrip- 
tures, from  what  this  temptation  arose.  It  arose 
from  a  desire  after  knowledge,  which  is  stamped 
upon  the  immortal  soul  of  man.  It  was  requisite, 


43 

that  the  Creator  should  stamp  this  desu^e  upou 
the  soul^  that  man  should  have  a  desire  after 
riglit  knowledge.  He  not  only  impressed  that 
desire  upon  the  rational  soul  of  his  creature  man; 
but  at  the  same  time  limited  the  desire,  and  set 
bounds  to  it.  He  fixed  it  with  bounds,  like  the 
sands  of  the  sea  shore,  where  all  its  billows 
were  to  be  stopped.  One  of  the  boundaries  was, 
that  he  should  not  climb  up  into  the  tree  of 
knowledge, — not  presume  to  learn  any  thing 
himself,  but  wait  to  be  instructed  by  God  his 
creator ;  because  all  was  comprehended  in  him. 
He  was  not  to  demand  or  require  it,  but  wait  to 
receive  it  in  God's  own  blessed  way. 

Oh!  that  we  might  understand  the  scrip- 
tures as  we  read  !  But  we  cannot  understand 
them,  only  as  we  dwell  in  the  light.  If  we 
dwell  in  the  light,  here  it  is  that  we  can  read 
them  as  we  ought  to  read  th«m.  Here  man  can 
see  whereby  he  became  a  transgressor,  by  devi- 
ating from  the  Divine  command,  and  attempting 
to  obtain  knoAvledge  through  an  improper  medi- 
um. The  temptation  having  inspired  a  degree 
of  desire,  beyond  right  bounds,  hereby  it  was 
that  we  transgressed,  by  eating  of  the  tree  of 
knowledge,  and  becoming  as  Gods,  knowing 
good  and  evil  for  ourselves.  Therefore,  we 
have  no  need  to  be  under  the  contiol  of  the  Cre- 
ator any  longer.  We  have  the  control  of  our- 
selves as  men  and  creatures^  in  our  fallen  and 


44 

separated  state  from  the  divine  harmony.     Here 
now,  this  is  plain  to  every  one  of  ns. 

Well,  what  have  we  to  do,  my  friends  ?  We 
are  to  turn  back  again.  And  what  mercy  he  has 
manifested  to  us  individually,  in  our  own  souls. 
We  need  not  go  to  books  nor  to  men ;  for  he 
that  made  us,  is  graciously  with  us.  "  He 
dwelleth  not  in  temples  made  with  hands,  nei- 
ther is  he  worshipped  by  men's  hands.  For  in 
him  we  live,  and  move,  and  have  our  being ;'' 
and  therefore,  lie  is  ever  present,  and  is  always 
willing,  when  we  are  prepared  to  receive,  to 
communicate  intelligelice,  and  to  instruct  in  Di- 
vine wisdom,  as  far  and  as  fast  as  we  can  bear 
it.  He  knows  the  weakness  of  our  frames ; — 
he  knows  wliat  strength  is  in  us,  and  therefore 
deals  out  according  to  our  ability  to  receive.  All 
that  is  to  be  done  on  our  part,  is  to  remain  pas- 
sive — to  know  ourselves,  like  the  meal,  ground 
down  to  powder,  as  it  were ;  having  no  power  of 
our  own ;  having  nothing  at  our  oAvn  control, 
not  even  a  moment  of  time.  Yet  the  passing 
moments  are  given  to  us,  that  we  may  be  always 
in  a  state  of  improvement,  if  we  will  keep  un- 
der right  exercise.  All  that  we  have  to  do,  is 
to  keep  every  desire  regulated  by  the  standard 
of  truth ;  and  as  we  keep  up  this  engagement, 
we  are  improving  the  moments  as  tliey  pass. 
Here  our  improvement  is  all  entered  for  us  upon 
the  credit  side ;  we  are  made  creditors  for  our 


45 

right  improvement  So,  on  the  contrary,  if  we 
neglect  the  proper  improvement,  it  is  placed  to 
the  debtor  side.  It  is  a  common  maxim,  and  a 
good  one,  that  ''  short'  reckonings  make  long 
friends.''  If  it  was  only  our  care  every  day  of 
our  lives,  to  look  over  the  actions  of  the  day, 
and  see  how  our  accounts  stand  with  our  Crea- 
tor, how  greatly  should  we  be  benefitted  by  this 
self-examination ! 

Would  not  a  prudent  book  keeper,  if  he  did 
right,  bring  up  his  debt  and  credit  every  night, 
that  he  might  know  how  things  stood  ?    Then 
how  much  more  so,  in  the  business  of  salvation, 
ought  we  to  endeavour  to  improve  every  moment 
of  the  passing  time,  from  day  to  day,  and  never 
let  an  evening  pass  over,  without  looking  over, 
and  turning  over  the  leaf,  to  see  where  the  ba> 
lance  would  strike,  whether  in  favour  or  against. 
If  it  be  against  us,  let  us  double  our  diligence 
the   succeeding  day,  to  retrieve  our  lost  time. 
Let  us  strive  to  have  a  balance  in  our  favour 
from  season  to  season,  and  from  day  to  day.    If 
this  were  our  concern — although  we  were  not 
joined  in  society,  with  any  profession  of  religion 
— were  these  our  engagements,   all  would  be 
well;  all  these  would  become  one,  and  make 
that  society,  which  is  the  only  militant  church 
on  earth.     However  scattered,  they  would  feel 
for  one  another,  and  whenever  they  passed  by 
one  another,  they  would  be  impressed  by  the 


4G 

one  spirit  to  become  one  body,  and  made  to  drink 
into  the  one  spirit. 

This  1  call  religion ;  but  I  consider  no  pro- 
fession of  religion,  to  be  religion  at  all. 

There  is  another  way  in  which  it  may  be  di- 
vided into  a  thousand  parts ; — that  is,  by  de- 
pending on  the  labours  of  our  fore-fathers — de- 
pending on  the  labours  of  our  friends,  not  con- 
cerned to  do  our  own  work  faithfully.******* 
Because,  why,  my  friends  ?  When  we  reflect  as 
wise  men  and  women,  and  look  back  to  past  ages, 
we  discover,  that  it  was  a  long  time  before  man  so 
far  deviated  as  togo  down  into  that  state  of  total 
darkness ;  as  we  read  in  the  scriptures,  "  death 
reigned  from  Adam  to  Moses.''  That  is,  death 
reigned  over  all  the  children  of  men  from  the 
time  they  entered  into  Adam's  state,  by  doing  as 
he  did,  in  eating  of  the  tree — by  climbing  up 
into  the  tree  of  knowledge,  and  presuming  to 
take  for  themselves.  Death  reigned  from  that 
time  down  to  the  giving  of  the  law  by  Moses, 
and  the  covenant  to  Israel.  So  it  has  been 
with  every  individual  of  us.  Death  has  reigned 
from  Adam,  in  every  one  of  our  souls,  till  the 
Lord  Almighty,  by  his  light  and  grace,  struck 
up  a  law  in  our  souls — a  light  that  discovers  the 
darkness.  Have  we  not  known  it  in  a  degree  ? 
But  have  ^Ve  been  faithful  ?  Not  more  so,  I  ap- 
prehend, than  Israel.  They  had  a  simple  law 
suited  to  their  degraded  state ;  and  how  soon 


47 

they  deviated! — and  how  easy  was  it  for  them  to 
comply  !  And  what  would  have  been  their  por- 
tion, had  they  been  faithful?  The  fruits  of  a 
good  outward  land.  It  was  an  external  cove- 
nantj  and  therefore,  their  reward  was  outward 
and  external. 

Now  we  are  called  with  a  more  holy  calling. 
We  are  called  to  a  new  covenant  dispensation,  in 
which  the  law  of  light  unfolds  itself  in  our  souls, 
and  gives  us  a  sense  of  our  desolate  condition. 
If  we  love  the  light,  let  us  bring  our  deeds  to  the 
light,  that  tliey  may  be  reproved ;  that  it  may 
be  manifested  whether  they  are  wrought  of  God. 
This  is  the  work  of  God  to  his  creature  man ; 
and  this  is  the  sole  business  of  man  on  earth  ; 
for  it  is  only  as  he  attends  to  the  law  of  life  that 
he  understands  to  do  the  will  of  his  heavenly  Fa- 
ther, and  his  duty  to  his  fellow  creature.  This 
law  and  spirit  of  life  in  Christ  Jesus,  it  teaches 
a  morality,  tliat  the  outward  law  never  taught — 
a  morality  which  stands  in  the  power  of  the  Ho- 
ly One — by  whicli  we  are  taught  our  duty^°to  God 
our  creator,  and  to  man  our  fellow  creature ; 
which,  we  are  conscious,  none  can  do,  but  by 
the  aid  and  power  of  the  wisdom  of  God — ^his 
light  and  life  in  our  souls.  Therefore,  for  the 
want  of  coming  into  this,  they  remain  in  the  old 
letter,  "  eye  for  eye,  railing  for  railing,  stripe  for 
stripe,  and  life  for  life.''  But  see  now,  when 
we  come  into  the  gospel  state  what  is  taught  in- 


18 


stead  of  retaliaiion ;  ^'  resist  not  evil ;  if  any  one 
smite  thee  on  thy  right  cheek,  turn  to  him  the 
other  also  :  And  if  any  man  will  sue  thee  at  the 
law  and  take  away  thy  coat,  let  him  have  thy 
cloak  also.''  Now  this  is  a  law  that  we  do  not 
love,  nor  cannot,  as  long  as  we  are  selfish  crea- 
tures. As  long  as  we  prize  ourselves  ahove  our 
neighbours,  we  cannot  come  up  to  the  golden 
rule :  w^e  cannot  love  our  neighbours  as  ourselves, 
till  we  come  under  the  control  and  influence  of 
this  divine  law,  which  is  full  of  life,  full  of  light, 
and  full  of  power  to  enable  the  soul  to  perform 
all  that  the  Almighty  requires  of  it. 

Let  us  turn  our  back  upon  all  letter  religion — 
turn  right  about:  for  those  who  are  seeking  reli- 
gion out  of  books,  in  colleges  and  schools,  they 
are  antipodes, — in  direct  opposition  to  God  Al- 
mighty, and  his  ways  :  and  so  in  proportion, 
as  we  are  more  or  less  in  the  letter,  we  deviate 
from  the  true  line.  How  many  are  there  who 
have  not  come  to  the  direct  point  ?  Here  it  is, 
that  death  reigns,  and  darkness  covers  the  soul 
of  man,  while  we  are  seeking  Heaven  by  our 
own  understanding,  and  by  our  creaturely  sci- 
ence; by  the  writings  and  experience  of  good 
men  in  former  ages.  Yet  the  letter  of  the  scrip- 
tures condemns  them  :  they  are  going  in  direct 
opposition  to  all  their  testimony.  This  is  evi- 
dent, w^hen  we  attend  to  the  conclusive  argu- 
ment of  the  apostle  of  tlje  Gentiles  ;  w  ho  thus 


49 

exclaimed,  "  eye  hath  not  seen^  nor  ear  heard, 
neither  have  entered  into  the  heart  of  man,  the 
things  which  Grod  hath  prepared  for  them  that 
love  him.  But  God  hath  revealed  them  unto  us 
by  his  Spirit :  for  the  Spirit  searcheth  all  things, 
yea  the  deep  things  of  God.  For  what  man 
knoweth  the  things  of  a  man,  save  the  spirit  of 
man  which  is  in  him  ?  even  so,  the  things  of  God 
knoweth  no  man,  but  the  Spirit  of  God.^' 

Will  we,  then,  in  opposition  to  this  argument, 
presume  to  say  that  the  Spirit  of  God  is  in  the 
letter ;  that  we  can  be  taught  the  Spirit  of  God 
by  the  letter.  The  letter  is  nothing  but  an  ef- 
fect, it  is  not  any  cause.  We  must  come  back 
to  that  self- existent  principle  which  was  before 
all  things — which  created  all  things.  We  must 
come  back  to  that  God  in  our  own  souls,  dwell- 
ing in  us ;  for  Jesus  declares  "  the  kingdom  of 
God  is  within  you,'^  not  out  of  you,  but  in  the 
secret  of  our  own  souls.  But  he  only  in  his  o>vn 
pleasure  makes  himself  manifest.  When  the 
creature  waits  in  humble  prostration,  then  it  is 
that  he  comes  forth  in  the  power  of  his  majesty, 
to  mollify  the  soul,  and  to  bring  it  into  humilia- 
tion. Now  it  wants  only  a  moment  to  see,  that 
all  Christendom  are  going  in  direct  opposition 
to  the  scriptures ;  there  is  not  a  soul  of  them  hard- 
ly  going  right, — speaking  in  a  general  way ;  but 
I  trust,  that  as  formerly,  there  may  be  here  one 
and  there  one — one  of  a  family  and  two  of  a 


50 

tribe.  But  alas,  alas !  must  we  not  all,  more  or 
less,  plead  guilty.  We  are  out  of  the  true  path 
— we  are  out  of  the  true  liue.  There  is  some- 
thing of  self  remaining;  and  as  long  as  it  remains 
we  are  out  of  the  true  way,  and  as  we  go  on, 
we  shall  be  farther  and  farther  from  it,  I  there- 
fore, call  on  you,  my  friends,  in  love  ;  and  I  am 
willing  to  take  part  with  you — I  am  willing  to 
plead  guilty  among  you,  that  there  has  not  been 
a  coming  up  to  the  law  which  Christ  Jesus  re- 
quires of  us,  that  enters  us  into  the  narrow  gate ; 
a  strait  gate,  and  narrow  way.  Well  how  are  we 
to  get  back  ?  The  way  is  plain  and  simple,  we 
don't  want  to  go  to  colleges,  to  schools,  to  books, 
or  to  men.  We  must  never  look  for  the  way 
without  us.  '^  I  am  the  way,  the  truth,  and  the 
life,''  Jesus  declared,  when  he  was  outward- 
ly present  as  a  teacher  and  Messiah  to  Israel. 
They  did  not  look  any  higher.  He  was  their 
director,  their  saviour.  He  it  was,  that  saved 
them  from  their  outward  sicknesses.  He  was 
only  an  outward  saviour  that  healed  their  out- 
ward diseases,  and  gave  them  strength  of  body, 
to  enjoy  that  outward  good  land.  This  was  a  ii- 
gure  of  the  great  Comforter,  which  he  would 
pray  the  Father  to  send  them  ;  an  inward  one, 
that  would  heal  all  the  diseases  of  their  souls, 
and  cleanse  them  from  all  their  inward  pollu- 
tions :  that  thing  of  God,  that  thing  of  eternal 
life.     It  was  the  soul  that  wanted  salvation  :  but 


51 

this  no  outward  saviour  could  do,  no  external 
saviour  could  have  any  hand  in  it.  It  was  alto- 
gether inward;  for  as  God  is  a  spirit  invisible  to 
all  our  external  senses,  he  is  incomprehensi- 
ble to  all  rational  creatures.  The  work  must  be 
by  some  secret  thing  in  the  soul,  and  every  one 
to  whom  it  is  communicated  has  a  soul  in  which 
it  dwells.  Therefore,  as  the  law  was  given  to 
Israel — they  were  all  servants  to  Pharaoh  in 
Egypt.  Their  outward  law  was  one,  their  sal- 
vation one,  their  deliverer  one,  outwardly  saving 
them  from  outward  bondage  who  believed  in  him. 
The  law  of  the  spirit  of  life  in  me,  is  not  the 
law  of  the  spirit  of  life  in  my  brother  or  sister, 
whose  bondage  here  may  be  diiferent,  or  differs 
from  mine.  We,  therefore,  each  require  a  pe- 
culiar law  to  ourselves,  as  that  was  a  peculiar 
law  to  that  people,  and  to  no  others.  Here,  this 
was  a  type  of  the  inward  divine  law,  under  the 
new  covenant  dispensation;  when  it  shall  no 
longer  be  said  to  a  neighbour,  "  know  the  Lord, 
for  all  shall  know  me,  from  the  least  of  them  to 
the  greatest"  of  them.  Therefore,  we  must  not 
look  for  a  law  that  has  been  in  another  man's 
mind ;  that  would  be  no  law  to  us.  If  any  part 
of  our  experience,  when  we  attend  to  the  law  writ- 
ten in  our  own  hearts,  is  similar  to  what  a  bro- 
ther or  sister  has  experienced,  there  may  be  en- 
couragement and  confirmation  derived  from  their 
experience.     But  the  F^ord  is  too  kind,  to  send 


J^ 


us  away  for  instruction.  He  is  every  where  pre 
sent^  a  scliool master  to  every  soul. 

And  why  does  he  raise  up  teachers  ?  some 
may  say.  The  reason  is  plain ; — although  the  let- 
ter has  directed  us  to  that  law,  and  nothing  else 
can  teach  us,  we  flee  from  it ;  and  therefore,  he 
is  raising  up  instruments,  outwardly,  and  cloth- 
ing them  with  power,  who  are  willing  to  give  up 
their  lives  for  his  testimony  sake,  and  his  cause 
sake,  and  for  the  sake  of  their  heloved  fellow 
creatures.  These  do  not  call  them  to  themselves, 
but  home  to  the  pure  witness  in  their  own  souls. 
We  know  that  God  Almighty  has  placed  a  wit- 
ness in  every  soul,  to  witness  for  him,  and  to  be 
a  light  and  a  leader.  Therefore,  all  that  we 
can  do,  is  to  bring  to  your  recollection,  that  there 
is  a  place  where  you  can  flee  to — that  we  may 
all  partake  of  the  life  that  was  in  Jesus  Christ, 
for  "  in  him  was  life  and  the  life  was  the  light 
of  men." 

Therefore,  it  is  testified  by  these  words  that 
the  true  light  is  dispensed  to  every  rational  crea- 
ture, in  proportion  to  what  the  Almighty  re- 
quires of  him.  He  had  it  in  the  fulness — all  that 
was  necessary  for  him  to  complete  the  work 
which  he  had  to  do.  But  he  could  have  nothing 
superfluous  :  for  it  cannot  be  supposed  that  the 
Almighty  Jehovah,  deals  in  superfluities  to  any 
of  his  rational  creation.  But  he  dispenses  to 
every  man  a  proportion  designed  to  enable  him 


53 

to  fill  up  and  complete  his  work  according  to  tlie 
will  of  his  heavenly  Father. 

NoW;  so  long  as  we  keep  aloof  from  this  prin- 
ciple in  our  own  souls,  we  are  alienated  from 
God  ;  and  are  travelling  on  in  some  of  the  devi- 
ous  paths  which  lead  away  from  the  true  one. 
Let  us  lay  aside  every  sin  that  so  easily  besets 
us ;— let  us  turn  to  the  divine  light  and  Com- 
forter in  our  own  souls.  His  ways  are  plain, 
and  we  cannot  misunderstand  him.  It  is  only 
a  light  from  Heaven,  that  can  show  us  the  way 
to  Heaven.  He  is  truth,  and  he  is  light;  and, 
therefore,  he  it  is,  that  is  to  be  our  teacher ; — 
"He  dwelleth  with  you,  and  shall  be  in  you.'^ 
Why  then  do  we  make  images  ?  For  should  we 
at  any  time,  form  an  image  of  that  power  that  is 
to  be  our  saviour  and  deliverer,  we  become  idol- 
ators ;  we  centre  in  idolatry,  as  much  as  those 
who  worship  idols  of  gold. 

Oh !  that  men  of  science  might  be  aware  what 
a  curse  they  are  to  the  inhabitants  of  the  earth ; 
what  a  great  curse.  But  they  will  not  believe 
it  till  they  turn  to  this  Comforter— this  Spirit  of 
truth  that  leads  into  all  truth. 

The  apostle  who  was  brought  up  at  the  feet 
of  Gamaliel,  was  instructed  in  all  the  know- 
ledge that  was  taught  in  his  days — except  the 
heathen  sciences,  which  it  is  likely  were  forbid- 
den in  great  measure,— and  yet  he  had  to  count 
it  all  as  dross  and  dung,  that  he  mi2;ht  win  a 


54 


better  tiling — that  lie  might  win  Christ — wiu 
that  anointing,  which  means  Christ;  that  di- 
vine anointing,  the  unction  the  apostle  speaks 
of:  ^^Ye  have  an  unction  from  the  Holy  One, 
and  ye  need  not  that  any  man  teach  yon: 
but  as  the  same  anointing  teaches  you  all  things, 
and  is  truth,  and  is  no  lie."  Human  sci- 
ence may  not  be  altogether  fruitless,  it  may  be 
of  some  use  in  the  present  state ;  and  yet  it  is  a 
matter  of  great  doubt  to  me,  whether  it  does 
not  shut  up  the  way  to  higher  knowledge.  It 
seems  to  limit  the  Holy  One.  For  although 
he  is  continually  with  us,  we  must  go  to  look  in 
books  of  science  and  morality,  to  know  what  his 
will  is  respecting  us,  and  our  duty  to  him  and  to 
our  fellow  creatures. 

Is  there  any  morality  in  all  the  books  of  mo- 
rality which  will  enable  us  to  do  our  duty  ?  No, 
there  is  no  such  thing.  All  the  moral  law  s  on 
earth  fall  shoi*t  of  helping  us  to  do  our  duty  to 
God  and  to  our  fellow  creatures  :  and  they  will 
remain  inadequate ;  because,  if  they  do  not,  they 
will  take  away  the  honour  from  Grod,  and  attri- 
bute it  to  the  creature.  He  that  made  man 
knows  man,  and  can  teach  him  his  duty  better 
than  man  can  know  it,  by  any  search  in  all  the 
books  of  religion  and  morality.  They  all  lead 
men  into  a  labyrinth,  till  they  frequently  cannot 
tell  which  way  to  get  out  again ;  a  labyrinth  by 
which  they  are  lost.     Oh !  that  we  might  come 


55 

to  a  right  view  of  the  divine  character ! — that  we 
might  come  to  believe  what  we  profess  to  be- 
lieve ;  that  God  is  perfectly  wise  in  his  works, 
infinite  in  wisdom,  in  justice,  in  mercy,  and  in 
goodness  :  and  that  every  thing  excellent  is  com- 
bined in  the  Holy  One,  and  that  the  Holy  One 
is  manifested  in  every  rational  soul.  All  science, 
all  knowledge  is  comprehended  in  that  Holy 
One. 

And  here  his  light  is  in  all  of  us,  and  our  du- 
ty is  clearly  manifested  to  us  without  the  aid  of 
books  or  men.  Shall  we,  then,  go  out  to  them 
to  learn  our  duty  ?  No,  God  forbid,  that  we 
should  act  so  inconsistent  a  part !  Let  us  try  this 
thing  a  little,  and  see  if  we  are  not  casting  an 
indignity  upon  the  Almighty,  to  suppose  that  we 
are  to  go  about  in  search  of  an  instructer  in  the 
things  of  morality  and  religion.  As  to  our  me- 
chanical things,  and  other  useful  sciences,  a  suit- 
able attention  to  them  may  be  proper :  but  to  go 
to  schools  of  science  to  learn  morality — to  learn 
the  ways  of  wisdom,  it  is  casting  an  indignity 
on  him,  as  we  centre  back  into  the  state  of  the 
Gentile  nations.  They  considered  that  God  had 
so  departed  from  them  that  he  was  not  known  at 
all,  and  so  they  worshipped  unknown  Gods. 

So  now,  to  what  but  an  unknown  God  do 
(Christendom  direct  their  worship  at  the  present 
day? 

Can  man  by  his  learning,  be  supposed  to 
know  God  ?  Can  he  be  supposed  to  know  how 


56 

to  worship  him  when  he  sets  out  to  study  it  out 
of  his  own  brain  ?  It  is  a  worship  to  unknown 
Gods ;  ])ecause  they  are  not  in  the  light  and  spi- 
ritj  but  in  the  letter.  Self  reigns  and  rules :  it 
is  merely  for  popularity  and  aggrandizement; 
the  popularity  and  praise  of  men ;  like  the  high 
professors  of  old.  All  their  works  were  done  to 
be  seen  of  men.  Then  let  us  beware ;  let  us 
sink  deep  into  ourselves.  For  if  holy  Job,  who 
had  been  living  such  a  righteous  life  before  the 
Almighty,  could  bear  such  testimony  concerning 
himself,  he  could  not  have  arrived  at  that  per- 
fection, of  which  he  was  capable ;  for  when  he 
came  to  behold  the  most  high,  he  cast  himself 
down  and  abased  himself. 

Oh !  that  this  might  be  our  lot,  and  I  am  per- 
suaded by  the  light,  that  if  Christendom  were 
brought  to  see  God  as  they  ought,  they  would 
be  led  to  abhor  themselves.  Oh !  that  the  Al- 
mighty might  rise  with  his  power,  and  give  us  a 
sense  of  these  things ;  and  give  us  an  engaged- 
ness  to  rally  to  the  standard,  and  leave  all  these 
hypocritical  things  in  religion.  Let  us  come  to 
be  children  again ;  we  must  come  to  it.  We 
have  gone  out  of  the  child's  state,  we  have  sin- 
ned and  come  short  of  the  glory  of  God.  We 
must  tread  back  our  steps ;  there  is  no  cross  road : 
though  the  lines  seem  so  nigh  together,  it  will 
not  do  to  step  over  from  one  to  the  other. 
This  will  be  man's  way.  We  must  go  back 
to  the  point  from  which   we  started — to   the 


57 

place  where  Jehovah  has  placed  us  in  our  first 
state,  when  we  came  innocent  out  of  his  holy 
hands. 

We  have  departed  from  this  state,  and  we 
must  go  back  to  it ;  we  must  come  to  that  child- 
like state,  where  we  shall  have  no  contrivance 
or  judgment  of  our  own :  for  even  Jesus,  our 
pattern,  in  his  humiliation,  his  judgment  was  ta- 
ken away.  So  it  must  be  with  us,  when  we  are 
brought  to  that  child's  state,  under  humiliation, 
from  a  sense  of  our  sins  :  our  judgments  must 
be  taken  away,  and  we  must  wait  for  him  to  be 
our  G  od,  our  teacher,  and  our  king — receiving  all 
from  his  mouth. 

And  thus,  all  those  who  have  but  one  leader, 
and  one  guide,  are  united  in  one  holy  bond,  they 
feel  one  another  in  it,  however  they  may  be  scat- 
tered ;  and  it  is  those  who  will  make  up  the  in- 
numerable  multitude  from  all  nations,  tongues, 
and  kindreds.  None  but  those  who  have  gone 
back  to  this  child-like  state,  and  put  off  the  old 
man  with  his  deeds,  and  crucified  the  man  of  sin 
and  son  of  perdition — in  whom  self  has  become 
annihilated,  can  be  brought  to  a  condition,  in 
which  they  can  love  their  neighbours  as  them- 
selves, and  pray  to  God  for  them  with  a  sincere 
desire  and  love. 

This  is  the  only  way ;  and  when  this  is  the 
case,  all  will  be  peace  and  good  will  among  men; 
because  wars  will  cease;  the  root  will  be  dug 

H 


58 

out.  It  is  now  the  tinre,  that  the  axe  should  be 
laid  to  the  root  of  the  tree :  for  every  branch 
that  bringeth  not  forth  good  fruit,  must  be  hewn 
down^  and  cast  into  the  fire.  Can  it  be  a  good 
tree  that  supports  contention?  It  cannot  be  a 
good  tree,  and  therefore  it  must  be  cut  down.  Can 
it  be  a  good  tree  that  excites  a  spirit  of  retalia- 
tion ?  It  cannot  be  good ;  it  must  be  cut  down  by 
the  gospel  axe.  All  war,  and  the  spirit  of  it, 
must  be  annihilated.  If  it  stands  in  selfishness, 
it  is  not  a  creature  of  God  ;  for  sin  is  nothing  of 
his  creation.  Man  has  created  all  the  evil  in 
the  world;  he  is  the  author  of  it  all;  and  when 
he  is  willing  to  give  it  all  up  to  the  hammer  and 
word  of  God,  it  will  be  annihilated  and  cast  out 
into  the  ocean  of  oblivion.  Oh  !  that  every  soul 
might  witness  this  ;  that  every  species  of  selfish- 
ness might  be  rooted  out  and  burnt  up  by  the 
fire  of  divine  love,  so  as  to  be  entirely  annihila- 
ted ;  for  until  then,  we  cannot  love  our  neighbour 
as  ourselves,  and  our  creator  above  all.  This  is 
a  great  truth :  "  If  a  man  say,  I  love  God,  and 
hateth  his  brother,  he  is  a  liar ;  for  he  that  lov- 
eth  not  his  brother  whom  he  hath  seen,  how  can 
he  love  God  whom  he  hath  not  seen  ?'^  He  that 
learns  his  nature  can  see  God  and  know  him  : 
but  till  self  is  eradicated  from  individuals  and 
from  societies,  they  cannot  love  God.  He  will 
not  commune  with  us  face  to  face,  agreeably  with 
that  view  of  the  prophet,   ^^  Cease  to  do  evil, 


59 

iearn  to  do  well,  relieve  the  oppressed,  plead  for 
the  widow  :'^  Then,  and  not  till  then,  "  come 
and  let  us  reason  together,  saith  the  Lord: 
though  your  sins  be  as  scarlet,  they  shall  be  as 
white  as  snow ;  though  they  be  red  like  crim- 
son,  they  shall  be  as  wool.  If  ye  be  willing 
and  obedient,  ye  shall  eat  the  good  of  the  land ; 
but  if  ye  refuse  and  rebel,'^  the  consequence  is 
fatal. 

It  seems  as  though  I  could  not  avoid  speaking 
of  the  wonderful  deliverance  which  we  shall  ex- 
perience, if  we  attain  to  this  love  and  good  will 
toward  one  another.  How  soon  we  can  then 
calculate  the  bondage  and  fruitless  labour  which 
we  are  now  doing  to  support  war,  to  make  instru- 
ments of  war,  and  preparations  for  defence. 
What  cruel  oppression  and  bondage!  Here, 
now,  if  we  come  into  the  spirit  of  the  gospel  we 
shall  "  beat  our  swords  into  ploughshares,  and 
our  spears  into  pruning  hooks  :"  we  shall  not 
lift  up  sword  against  one  another,  nor  learn  war 
any  more.  See  what  a  wonderful  deliverance 
this  will  be !  But  when  we  turn  to  these  semi- 
naries of  learning,  what  do  we  discover?  War 
is  a  cruel  scourge ;  but  I  was  almost  a  mind  to 
say,  that  priest-craft  is  a  more  cruel  scourge. 
See  what  a  burden  it  is,  and  what  toil  is  requir- 
ed to  support  it !  It  is  that  which  leads  to  wars 
and  tumults,  in  a  2;reat  measure ;  it  is  that  which 


creates  the  spirit  of  war.  We  see  ministers 
of  the  same  profession,  in  contending  armies, 
venture  to  pray  to  the  same  God  for  the  suc- 
cess of  their  arms.  Hoav  hateful  the  view! 
How  can  we  shut  our  eyes  to  such  inconsist- 
encies !  Can  we  suppose  it  possihle,  that  the 
God  of  wisdom  will  ever  listen  to  the  prayers  of 
such  creatures  as  these,  who  dare  thus  venture 
to  raise  their  voices  to  him !  God  forbid ; — it  is 
casting  the  gi'eatest  indignity  upon  him  that  man 
is  capable  of  doing.  Oil !  let  us  learn,  by  the 
things  we  sufler.  My  soul  travails  with  a  desire 
for  my  fellow  creatures.  Oh !  may  we  look  to 
these  things  :  may  we  apply  it  individually.  It 
must  be  done  by  individuals ;  for  individuals 
make  nations,  and  nations  carry  on  war ;  and 
by  the  labour  and  exercise  of  individuals,  war 
must  be  put  an  end  to.  Are  we  not  all  impeach- 
able— are  we  not  worthy  of  being  scourged,  for 
the  part  we  have  taken,  in  the  oppression  of  our 
fellow  creatures  ?  Thousands  and  tens  of  thou- 
sands have  been  forbid  the  enjoyment  of  every 
good  thing  on  earth,  even  of  common  school- 
learning  ;  and  must  it  still  be  so  ?  God  forbid 
it.  But  this  would  be  a  trifle,  if  they  had 
the  privilege  of  rational  beings  on  the  earth; 
that  liberty  which  is  the  greatest  of  all  bless- 
ings,—the  exercise  of  free  agency.  And  here 
we  are  glutting  ourselves  with  the  toils  of  their 
labour ! 


61 

Let  us  all  lay  this  to  heart ;  let  us,  individual 
ly,  come  up  to  the  principle  of  perfect  justice;, 
^'  Cease  to  do  evil  and  learn  to  do  well,  plead  for 
the  widow,  relieve  the  oppressed ;''  and  we  shall 
do  tenfold  more  than  all  the  governments  of  the 
earth,  toward  putting  an  end  to  slavery  and  op 
pression. 

But  this  noble  testimony,  of  refusing  to  par- 
take of  the  spoils  of  oppression,  lies  with  the 
dearly  beloved  young  people  of  this  day.  We 
can  look  for  but  little  from  the  aged,  who  have 
been  accustomed  to  these  things. 

I  can  look  back  and  remember  well,  when  one 
among  my  brethren,  I  laboured  to  put  an  end  to 
this  slavery ;  and  what  hard  work  it  was  to 
convince  the  aged.  How  unwilling  they  were  to 
comply  with  any  thing  but  that  which  they  had 
been  long  inured  to,  and  which  had  become 
to  them  like  second  nature.  They  looked  back 
and  saw,  that  good  men  before  them  had  done  the 
same  thing ;  and,  said  they,  shall  we  think  to  be 
better  than  they  were.  This  was  for  the  want  of 
considering,  that  such  was  the  darkness  of  the 
children  of  men,  that  no  one  generation  has  ar- 
rived at  perfection.  There  is  as  much  to  be  done 
by  each  generation,  as  has  been  done  by  the  one 
which  preceded  it :  because  in  the  same  propor- 
tion as  we  advance  in  reformation,  the  way  is 
open  for  greater  advancement.  The  primitive 
disciples  were  far  from  a   state  of  perfection, 


otherwise  an  apostacy  could  not  have  entered. 
They  were  brought  out  of  darkness,  as  far  as 
their  case  would  admit.  So  with  our  primitive 
Friends,  they  did  their  day's  work  faithfully ;  but 
how  far  short  did  they  come !  Therefore,  if  we 
rest  in  their  labours  we  are  going  back ;  for  eve- 
ry generation  has  a  work  to  do,  in  addition  to 
the  previous  one.  If  we  do  nothing  more,  we 
spend  our  time  in  vain. 

Oh !  may  we  be  aroused  to  faithfulness,  and 
not  look  back  or  forward  beyond  the  light. 
Keep  close  up  to  it ;  keep  close  to  God,  and  he 
will  lead  us  on  in  righteousness,  by  which  we 
shall  be  enabled  to  strengthen  one  another's 
hands,  and  rejoice  together  in  love,  and  thank 
him  and  take  courage,  who  is  over  all  God  bless 
ed  for  ever. 


SERMON  IV. 


DELIVERED  AT    FRIENDS*  MEETING-HOUSE,   GREEN  STREET, 
PHILADELPHIA,  ON  5th  DAY,  SECOND  OF  TWELFTH  MONTH, 

1824. 

Man  is  made  for  society.  This  is  not  only 
evident  from  the  nature  of  man  in  all  ages  and 
nations,  but  it  is  self  evident  to  the  compre- 
hension of  every  rational  being;  as  from  our 
childhood  we  discover,  that  it  is  not  good  for  man 
to  dwell  alone.  Should  any  one  presume  to 
have  an  entire  independence  of  his  fellow  men, 
and  live  by  himself,  standing  aloof  from  all  soci- 
ability and  intercourse  with  others,  he  must  be 
one  of  the  most  unhappy  creatures  upon  the  face 
of  the  earth.  Even  the  trees  of  the  wood  would 
exceed  him ;  for,  by  their  branches,  which  inter- 
twine, they  defend  one  another  from  the  storms 
that  surround  them.  Now,  if  this  be  the  case, 
my  friends,  that  the  divine  wisdom  has  made 
and  constituted  us  social  beings,  then  certain  ob- 
ligations will  attach  to  us  individually,  and 
strictly,  as  it  regards  one  another;  and  these  ob- 
ligations must  be  mutually  fixed  upon  an  equal- 
ity, coincident  with  our  equal  standing  in  this 
state  of  being. 

For  we  have  but  one  common  Creator;  and  he 


64 

has  made  of  one  flesh  and  blood,  all  the  families 
that  dwell  upon  the  face  of  the  earth.  He  never 
could  have  designed,  that  there  should  be  any 
superiority  among  the  children  of  men,  which 
should  set  one  above  another.  For  as  he  was 
their  universal  Creator,  so  he  was  their  common 
Creator,  and  he  intended  to  be  their  common 
Father,  and  that  we  all  should  be  brethren  to- 
gether. Even  as  Jesus  declared  to  his  disciples, 
who  were  looking  up  to  him  as  their  only  teach- 
er, *^^Ye  have  but  one  master,  and  all  ye  are 
brethren.''  Now  in  order  to  support  this  social 
intercourse,  and  to  maintain  it  upon  its  right 
ground,  so  that  we  may  be  mutually  happy  to- 
gether ;  there  is  but  one  way  for  us  to  do, — but 
one  way  in  which  it  can  be  effected :  and  that 
is,  for  us,  equally  alike,  every  one  of  us,  to  re- 
collect, that  we  have  but  one  common  Creator, 
and  that  if  we  are  born  again  of  God,  we  must 
have  one  common  Father. 

It  was  never  designed  by  the  Almighty,  that 
there  should  be  kings  and  arbitrary  governors 
among  the  children  of  men.  These  things  are  the 
effect  of  man's  transgression ;  they  all  arise  out 
of  the  fall  of  man.  We  see  how  hateful  it  was, 
in  the  sight  of  the  Most  High,  when  Israel  re- 
jected him  as  their  leader  and  commander,  and 
desired  a  king,  that  they  might  be  like  the  na- 
tions of  the  earth  who  had  fallen  away  from  God. 
They  were  many  minded,  and  wanted  to  view 


65 

the  blessedness  of  that  glorified  state,  that  Al- 
mighty Goodness  had  intended  for  his  creature 
man  in  the  creation.  How  my  spirit  is  bowed 
in  sorrow,  at  viewing  the  present  state  of  man ; 
so  very  far  distant  is  he  from  that  state.  Had 
he  been  faithful  to  the  divine  command ;  had  he 
been  always  willing  to  be  taught  of  God ;  then, 
that  which  only  makes  society  comfortable — 
makes  society  happy  to  us,  would  have  been 
preserved  to  us  continually,  through  all  ages  and 
generations.  That  is,  perfect  unity  and  perfect 
love :  For  those  who  dwell  in  God,  dwell  in 
love,  and  are  preserved  in  unity ;  a  unity  that 
nothing  can  disturb  but  our  own  misconduct. 

Well  now,  my  dear  friends,  consider  the  de- 
sign of  all  these  religious  meetings,  and  all  our 
religious  exercises  ;  they  are  to  bring  us  back  to 
a  sight  of  our  wretched  condition,  and  to  lead 
us  to  search  for  our  eternal  good :  and  this  must 
be  an  individual  work,  we  cannot  do  it  one  for 
another.     No  one  can  save  his  brother,  nor  give 
a  ransom  for  his  soul.     No  man  can  give  his 
brother  faitli  or  belief  that  can  do  him  any  good. 
We  must  receive  it  from  God,  or  it  will  be  worth 
nothing ;  and,  therefore,  as  we   are  all  equal, 
when  we  rightly  consider  the  subject,  we  can- 
not presume  to  have  any  right  or  authority  one 
over  another,  to  impose  upon  another  a  belief 
or  any  thing  like  it.     We  must  leave  all  to  the 
Lord. 


66 

Well,  then,  what  is  it  that  is  to  preserve  us  in 
this  state?  The  same  that  preserved  our  great 
pattern,  in  the  innocent  life,  in  which  he  was 
created  and  brought  forth,  taking  a  part  of  our 
common  nature,  and  an  earthly  body.  I  say 
there  is  nothing  that  can  bring  us  to  this,  nor 
preserve  us  in  a  right  state  and  condition,  but 
that  which  preserved  him ;  and  of  which  we 
have  so  clear  an  account,  in  the  history  of  his 
life  and  mission.  In  his  childhood,  he  was  per- 
fect in  innocency ; — free  from  all  kinds  of  defile- 
ment, as  man  was  created  in  the  beginning,  and 
so  it  might  have  been,  with  all  that  God  created, 
as  the  scripture  declaration  proves.  They  were 
made  innocent,  undefiled,  and  unpolluted :  but 
without  knowledge,  and  without  any  capacity  to 
obtain  knowledge  through  any  other  medium 
than  their  Creator.  They  were  endowed  with  a 
capacity  to  receive  it  from  him,  as  a  teacher,  but 
no  capacity  to  obtain  true  knowledge  indepen- 
dently of  their  Creator. 

This  I  consider  to  be  the  state  of  man  in  the 
beginning ;  and  of  every  child  when  born  into 
the  world. 

God  said,  "  let  us  make  man  in  our  own  im- 
age, in  our  own  likeness."  And  how  was  he 
made?  As  to  his  animal  form  and  frame,  he  was 
made  of  the  dust  of  the  earth ;  "  for  dust  thou 
art,  and  unto  dust  thou  shalt  return.''  Now, 
this  was  in  relation  to  his  animal  body,  which  is 


67 

composed  of  the  dust,  and  to  dust  returnSj  as  is 
self-evident  to  all  of  us. 

But  wherein  was  he  constituted  the  image  of  the 
Holy  One?  He  placed  in  this  animal  body  a  por- 
tion of  his  own  spirit ;  for  there  is  but  one^self-ex- 
isting  Spirit :  eternal  and  self-existing,  compre- 
hends all  power,  all  wisdom,  all  goodness ;  and 
every  thing  must  be  attributed  to  him  by  man. 
And,  therefore,  to  be  in  the  image  of  God,  we 
must  partake  of  his  OAvn  nature; — and  have  a  por- 
tion of  his  own  blessed  spirit,  to  animate  the  soul 
and  make  it  immortal,  as  Grod  is  immortal.  Here 
we  see  him  having  the  sole  control  of  the  body  5 
and,  therefore,  the  body  was  made  in  a  beauti- 
ful shape,  and  stood  erect  upon  the  earth.  The 
soul  was  within,  and  the  body  was  subject 
to  it; — it  acted  no  part  which  was  not  con- 
sistent with  the  divine  will.  Every  act  must 
have  been  righteous.  As  man  was  made  in  the 
image  of  Grod,  every  act  would  be  a  righteous 
act.  But  from  this  happy  state  man  fell — from 
this  blessed  condition,  we  all  fell — for  all  have 
sinned  and  come  short  of  the  glory  of  God ; 
and,  therefore,  stand  in  need  of  being  born 
again. 

Here  we  find,  from  the  testimony  of  the  scrip- 
tures, that  the  child  Jesus,  grew  in  stature,  and 
in  favour  with  God  and  man ;  ^^  and  the  grace 
of  God  M^as  upon  him.^^  And  what  was  this 
grace,  my  friends?  Why  the  apostle  tells  us, 


^^in  him  was  life,  and  the  life  was  the  light  of 
men;"  and  ^Uhat  was  the  true  light,  which 
lighteth  every  man  that  cometh  into  the  world.'' 
All  then,  have  received  grace :  all  have  received 
a  portion  of  the  light  of  God  in  their  souls,  as 
witliout  it,  none  could  answer  the  end  of  their 
creation :  every  one,  according  to  the  measure 
that  God  was  pleased  to  dispense  to  him.  And 
he  will  always  do  it  in  equal  justice:  just  in  pro- 
portion to  the  need  of  the  creature,  to  effect  the 
end  of  his  creation ;  for  he  has  a  just  halance 
and  weight  for  every  thing ;  therefore,  all  is  ad- 
justed in  his  infinite  wisdom,  by  his  power  and 
goodness. 

Here  now,  we  hear  nothing  of  the  child  Je- 
sus, till  he  was  thirty  years  of  age ;  when  he 
appeared  unfolding  the  righteous  law  of  that  dis- 
pensation, and  finisliing  all  the  outward  sha- 
dows. He  declared,  "  one  jot  or  one  tittle  shall 
in  no  wise  pass  from  the  law,  till  all  be  fulfil- 
led." He  now  had  fulfilled  it,  when  he  went 
into  the  last  institute  of  his  Father  belonging 
to  that  outward,  shadowy  dispensation ;  and 
hereby  he  justified  his  heavenly  Father,  in  giving 
the  law  and  covenant  to  Israel ;  although  they 
had  broken  it,  and  deviated  so  far  from  it.  Here 
it  was  proved  self- evidently  clear,  that  they 
might  have  obeyed  and  complied  with  it.  Here 
we  see  by  this,  he  had  conferred  a  portion  of 
grace  upon  every  one,  sufficient  to  enable  them 


69 

to  fulfil  the  law.  It  is  impossible  to  suppose, 
that  the  Almighty  Goodness  should  have  given  a 
law  to  us,  which  it  was  not  in  our  power  to  per- 
form. This  we  cannot  conceive ;  because  he  is 
righteous  in  all  his  ways,  and  just  in  all  his  works 
toward  the  children  of  men.  Here  we  learn, 
what  was  man's  duty  in  the  beginning.  Here  we 
learn  how  he  might  have  effected  the  end  of  his 
creation,  without  transgression.  We  have  it  in 
the  example  of  the  child  Jesus,  born  of  the  vir- 
gin Mary,  and  clothed  with  a  body  of  flesh  and 
blood,  and  like  us,  endowed  with  an  immortal 
spirit :  for  nothing  can  become  a  son,  or  a  child 
of  God,  but  a  rational,  an  immortal  spirit.  We 
learn  nothing  of  any  being  sons  of  God,  who 
are  not  thus  born  of  God,  through  his  life-giving 
presence  in  the  soul.  This  is  confirmed,  by  the 
experience  of  former  ages  ;  and  we  have  it  ex- 
pressed in  the  testimony  of  the  apostle  of  the 
Gentiles  :  "  For  as  many  as  are  led  by  the  spi- 
rit of  God,  they  are  the  sons  of  God.''  Here 
now,  we  see,  Jesus  was  made  lower  than  the  an- 
gels ;  having  a  fleshly  body,  that  could  suffer 
death  upon  the  earth  :  and  here  we  see  him  liv- 
ing a  holy  life,  through  the  operation  of  the  spi- 
rit of  God  in  his  soul.  When  he  had  fulfilled 
the  law,  and  completed  the  work  of  that  dispen- 
sation ;  and  as  he  came  up  out  of  the  water,  the 
Holy  spirit  descended  upon  him  like  a  dove. 


Here  lie  was  prepared  for  a  s^rcater  mission ; 
for  a  more  evangelical,  a  more  righteous,  and  a 
more  holy  dispensation — to  do  away  the  old  law 
and  bring  in  a  new  covenant  and  law.  The 
former  being  outward,  external,  and  carnal ;  the 
latter  being  inward  and  spiritual.  The  first, 
having  the  law  Wiitten  upon  tables  of  stone  out- 
wardly, and  open  to  the  external  view  of  the 
animal  man.  The  second  written  upon  the  heart, 
and  invisible  to  all  the  external  senses  of  the 
creature  man.  It  cannot  be  read  through  any 
external  medium.  He  was  now  prepared  to  re- 
ceive this  additional  power,  which  is  necessary 
for  every  one  before  he  can  become  the  true 
child  of  Grod ;  as  nothing  but  being  led  by  the 
spirit  of  Grod,  can  make  a  son  of  God. 

The  first  birth  was  a  created  birth ;  the  last 
w^as  a  birth  of  love,  of  union ;  and  it  w  asa  birth 
of  communion,  by  the  soul  entering  into  a  mar- 
riage covenant,  with  the  Lord  its  God.  This  is 
the  way  in  which  the  new  birth  is  brought  about. 
The  soul  must  enter  into  a  covenant  with  the 
Lord  Almighty ;  and  become  as  a  wife,  always 
subject  to  her  heavenly  husband,  and  always 
under  his  direction.  This  we  see,  by  the  parable 
of  Jesus  Christ  concerning  the  kingdom  of  God. 
*^  Behold  the  kingdom  of  God  is  within  you.'^ 
It  is  the  holy  descending  of  the  life  of  God  in  the 
soul ; — God  is  always  in  his  kingdom,  that  is  in 
the  soul ;  and  although  contained  in  a  small  com- 


71 

pass,  it  is  like  a  little  seed,  a  small  seed,  invisi- 
ble to  the  outward  and  external  senses ;  and  dis- 
covered only  by  the  soul ;  and  when  the  soul  is 
animated  by  divine  light,  it  begins  to  feel  the 
stirring  of  this  divine  seed.  It  may  be  so  very 
small,  as  to  be  scarcely  discovered,  unless  we 
are  very  attentive  to  its  operation ;  and  we  may 
be  led  to  reason  as  Nathaniel  did  concerning 
Jesus :  "  Can  any  good  thing  come  out  of  Na- 
zareth?'' Can  this  little  manifestation  be  of 
any  value  to  us  ?  Oh,  yes !  we  must  acknow- 
ledge,— we  shall  be  compelled  to  acknowledge 
its  mighty  power  in  one  day.  If  we  will  not 
bow  to  it  in  mercy,  we  must  bow  to  it  in  judg- 
ment. It  is  like  a  light  to  the  soul  which  quick- 
ens it ;  and  which  nothing  else  can  do.  It  brings 
the  evidence  with  it,  and  strikes  up  a  light  in 
the  soul.  Although  it  may  in  the  first  view  point 
only  to  a  single  transgression ;  yet  that  which  it 
does  point  to,  is  not  lost  sight  of,  because  it 
brings  an  evidence,  so  that  the  soul  cannot  rise 
up  and  escape.  It  feels  guilty,  and  stands  con- 
victed of  its  guilt ;  because  it  knows  by  the  light 
that  shines  in  it,  that  it  might  have  done  right, 
when  it  has  done  wrong.  Nothing  else  can 
make  an  immortal  soul  feel  guilty  at  all,  but  an 
absolute  knowledge,  that  it  has  transgressed 
against  this  light,  this  kingdom  of  God  in  itself. 
And  here,  as  we  are  prepared  for  it,  so  in  pro- 
portion shall  we  grow  in  grace.     And  if  we  are 


72 

faithful  to  the  beginning  of  grace  in  the  heart,  we 
shall  grow  in  grace  and  in  the  saving  knowledge 
of  God. 

This,  every  true  believer,  every  true  child  of 
God  knows  by  every  day's  experience ;  and  here 
as  we  attain  to  this,  it  leads  us  on  till  we  fulfil 
our  duty  to  our  fellow  creatures.  This  is  the 
first  table ;  because  if  we  do  not  love  one  another, 
we  cannot  love  God,  nor  know  him. 

Therefore  the  first  stirrings  of  grace  leads  us 
to  feel  what  we  are ;  to  feel  our  sympathies,  our 
antipathies^  and  our  duties  to  one  another,  which 
the  sense  of  our  society  with  one  another,  brings 
upon  us.  The  sense  that  we  are  social  beings, 
here  attaches  to  us.  Here  the  Lord  begins  with 
us  as  with  cliildren.  Yea,  such  is  his  mercy  that 
^^  a  bruised  reed  he  will  not  break,  and  the  smok- 
ing flax  he  will  not  quench :  till  he  brings  forth 
judgment  unto  truth.''  Yea,  and  the  obedient 
''  Isles  shall  wait  for  his  law." 

Oh !  that  we  might  gather  to  this  eternal  princi- 
ple— this  seed  of  God  in  our  own  souls;  it  would 
give  us  all  pow  er  to  accomplish  every  purpose 
that  God  intended  for  his  creature  man.  Oh ! 
how  it  will  grow,  as  Jesus  has  so  beautifully 
pointed  out  in  the  parable.  We  must  all  become 
passive :  for  unless  we  become  passive,  this  seed 
of  God,  this  light  of  God  which  is  alive  in  man, 
can  never  enliven  us,  or  change  our  foul  nature. 
For  unless  we  are  thus  passive,  it  is  not  in  the 


t73 

God  of  our  salvation  to  force  us  into  happiness. 
The  very  term  shows  an  inconsistency,  that  no 
rational  mind  can  agree  with :  because  no  free 
agent  creature  can  be  forced  into  happiness,  by 
any  power  in  heaven  or  in  earth.  No,  he  leads ; 
he  invites ;  he  intreats ;  he  waits  long,  to  be  gra- 
cious to  the  children  of  men.  He  renews  his 
visitation ;  he  repeats  his  persuasions.  And  mind 
it,  my  friends,  he  calls  to  every  description  of 
rational  creatures ;  and  especially  to  the  dearly 
beloved  youth,  whose  temptations  are  many  and 
great.  Oh!  may  we  all  learn  the  word  of  com- 
mand within.  Oh !  may  we  follow  after  the  stir- 
riugs  of  this  light  of  God  in  our  souls;  that  quick- 
ens the  soul,  and  gives  it  a  sense  of  its  condition 
— that  opens  and  displays  the  way  to  righteous- 
ness. His  call  has  gone  forth  to  the  ends  of  the 
earth ;— all  have  heard,  but  all  have  not  obeyed. 
Now  in  this  light,  this  seed  of  God,  there  is 
unity ;  but  out  of  it  there  is  no  unity  in  heaven 
or  in  earth.  Every  thing  that  stands  out  of  this 
light,  is  in  that  contentiousness  which  is  calcu- 
lated to  spoil  society ;  to  break  the  bonds  of 
union  :  for  you  know  that  the  strength  of  social 
beings  depends  upon  their  unity.  What  else  is 
there  to  bind  them,  but  the  light  and  love  of  God 
in  their  souls;  that  love  that  is  stronger  than 
death?  When  a  soul  has  this  love  he  would 
rather  die  than  wound  another :  yea,  he  would 
rather  give  up  his  life  than  to  oifend.     For  this 


74 

love  can  ilo  all  things — can  bear  all  things  :  it 
leads  to  all  charity,  and  charity  hopeth  all  things, 
endureth  all  things,  and  overcometh  all  things. 
Tliough  all  the  men  on  the  earth, — all  mankind, 
should  rise  up  to  war  against  it,  yet  it  remains 
the  same — unchangeable.  We  would  still  wish 
them  all  well,  use  charity  to  all,  and  give  praise 
to  God  for  all. 

This  is  that  blessed  state  into  which  we  are 
all  brought,  by  an  obedience  to  that  seed  of 
Grod  in  our  hearts ;  that  love  which  he  sheds 
abroad  in  our  souls,  to  mollify  our  hearts,  and 
fill  us  with  his  goodness.  For  in  this  it  is  we 
love  all,  and  are  ready  to  bless  all,  as  he  does. 
He  causes  the  rain  to  descend  upon  the  evil  and 
the  good,  and  the  sun  to  shine  upon  all.  His 
goodness  and  mercy  endureth  for  ever.  Oh ! 
that  we  might  come  to  it! — What  a  blessed  state 
it  is! 

When  we  feel  the  power  of  divine  love,  it  dis- 
pels all  clouds.  Though  Pharaoh  and  his  peo- 
ple be  shrouded  in  darkness,  yet  the  soul  that  is 
brought  under  the  influence  of  the  power  of  love 
comes  to  see  a  Goshen  continually ;  a  land  of 
peace,  where  nothing  can  interrupt  or  annoy. 
And  this  is  what  some  of  the  holy  ancients  had 
a  view  of,  and  a  foretaste  of ;  and  yet,  they  could 
not  come  to  the  full  enjoyment  of  it,  as  social  be- 
ings. No,  that  was  left  for  a  higher  dispensa- 
tion ;  till  the  soul  should  be  brought  into  a  cove- 


75 

uant  with  God  Almighty^  and  when  they  should 
have  the  law  written  in  the  heart. 

David  had  a  view  of  this  state,  when  he  thus 
exclaimed,  ^^How  good  and  how  pleasant  it  is  for 
brethren  to  dwell  together  in  unity  !  It  is  like  the 
precious  ointment  upon  the  head,  that  ran  down 
upon  the  beard,  even  Aaron's  beard ;  that  went 
down  to  the  skirts  of  his  garments  5  as  the  dew 
of  Hermon,  and  like  the  dew  that  descended  up- 
on the  mountains  of  Zion,  for  there  the  Lord 
commanded  the  blessing,  even  life  for  evermore.'^ 

Dearly  beloved  friends,  and  fellow  mortals,  I 
feel  no  distinction,  you  feel  all  alike  to  me  ;  for 
I  am  no  sectarian  :  I  want  to  banish  all  such 
distinctions  out  of  the  world.  1  am  sure,  that  if 
we  come  to  this  holy  principle,  all  these  names  of 
Balaam,  would  be  banished  and  forgotten,  and 
never  heard  of  more.  When  we  come  into 
this  eternal  principle  of  love,  we  shall  love 
one  another  with  a  pure,  a  righteous,  and  undeiil- 
ed  love,  that  nothing  can  shake.  What !  shall 
the  sin  of  a  fellow  creature  shake  us  ?  Shall  we 
be  moved  because  he  may  be  carried  away  by 
strong  temptations  ?  No.  It  is  hard  enough  for 
him  to  bear  the  punishment  of  his  own  trans- 
gression;- and  shall  we  try  to  heap  more  upon 
him?  No,  my  friends,  iet  us  try  to  alleviate  his 
pains,  by  calling  him  home  to  the  light  within 
him,  which  alone  can  redeem  him  from  the  state 
into  which  he  has  brought  himself.     We  cannot 


give  liiin  faith  or  belief;  but  we  can  recommend 
him  in  the  right  way^  when  we  have  experienced 
it  ourselves.  We  can  recommend  him  home  to 
this  holy  principle  ;  and  assure  him,  that  if  he 
will  abide  in  it,  it  will  deliver  him  from  all 
trouble. 

It  is  in  this  that  tlie  children  of  God  feel  one 
another ;  it  is  in  this  they  become  established ;  for 
God's  children  are  all  taught  of  the  Lord,  and 
in  righteousness  are  they  established,  "  and 
great  is  the  peace  of  these  children."  Oh !  hap- 
py state !  What  hinders,  my  friends  ?  Are  we 
afraid  of  being  happy  too  soon  ?  Is  heaven  of 
so  little  value  to  us,  that  we  are  willing  to  put  it 
off,  till  the  day  of  our  death  ?  And  shall  we  fill 
up  our  time  in  enjoying  and  gratifying  ourselves 
in  the  wretched  pleasures  of  an  earthly  life, 
which  is  misery  in  its  best  estate  ?  No ;  God 
forbid  it! 

If  a  state  of  heaven  is  the  only  happy  state, 
why  not  strive  to  seek  it  above  all?  Can  we  en- 
joy it  too  soon?  No,  my  friends.  And  we  ne- 
ver can  enjoy  it  till  we  are  willing  to  come  into 
a  condition  suitable  for  it.  Nothing  can  bring 
us  into  this  condition,  but  as  we  give  heed  to  the 
light  of  the  spirit  of  God  in  our  souls  ;  and  in 
proportion  as  we  attend  to  the  Comforter  within 
us.  Jesus  declared  he  would  send  a  Comforter ; 
the  same  holy  spirit  which  descended  upon  him, 


in 

after  his  watery  baptism — the  same  spirit,  he 
said,  would  be  poured  down  upon  them. 

Oh  !  my  dearly  beloved  friends,  may  we  re- 
alize these  things  in  ourselves,  for  unless  we  do, 
we  cannot  understand  them  aright.  And  yet  how 
simple  and  plain,  if  we  were  willing  to  try 
the  matter.  We  have  not  come  into  a  right 
state  ;  we  have  not  believed  in  this  teacher  that 
leads  into  all  truth,  because  we  love  our  own 
ways  better.  But  there  is  nothing  else;  we 
know  of  nothing  by  which  we  can  bring  it  to 
the  test,  put  it  side  by  side,  and  see  the  contrast. 
We  are  too  generally  pursuing  the  things  of  the 
world ;  and  in  a  worldly  spirit,  leaving  God  and 
happiness,  for  vain  and  temporal  things ;  some 
in  adding  field  to  field,  and  house  to  house ;  and 
some  in  adding  pounds  to  pounds,  and  dollars  to 
dollars  :  delighting  themselves  and  one  another 
in  vain  and  cruel  pursuits.  I  say  cruel,  for 
what  bondage  do  we  bring  our  fellow  creatures 
into. 

Now  the  door  is  open  for  captives  to  come  out ; 
to  come  home  to  the  counsel  of  Jesus,  and  turn 
inward  to  the  spirit  of  truth,  the  light  and  life  of 
Grod  in  the  soul.  This  is  the  only  saviour  and  de- 
liverer for  the  children  of  men,  that  was  ever 
known  to  deliver  any  one  since  the  fall  of  man. 

Here  we  have  what  the  apostle  calls  Christ 
within:  and  Oh!  that  we  might  come  to  the 


8ame  righteous  spirit  that  he  was  in ;  the  true 
image  of  his  righteousness  brought  about  by  the 
same  power  of  light  and  life.  For  the  wisdom 
and  power  of  Grod  in  the  soul  of  man,  is  the  on- 
ly thing  that  can  save  the  soul.  When  we  look 
to  the  substance,  it  is  this  spirit  and  wisdom  of 
God  displayed  in  the  children  of  men,  that  is  tiic 
saviour  of  men.  It  is  no  outward  work,  for  no 
outward  thing  can  touch  the  soul ;  it  has  no  con- 
nexion with  it ;  for  God  is  a  spirit  and  they  that 
worship  him,  must  do  it  in  spirit  and  in  truth. 
They  Avho  are  his  children  must  be  spiritual.  No 
clods  of  earth  can  be  made  a  child  of  God. 
The  body  is  a  tabernacle  for  the  spirit  while  in 
a  state  of  probation,  in  which  it  can  grow  up  out 
of  this  state,  into  a  state  of  divine  knowledge 
and  fitness  to  become  a  son  of  God,  and  an  in- 
habitant of  the  kingdom  of  Heaven.  There- 
fore, we  shall  shake  off  all  these  clods  of  mor- 
tality by  and  by.  What  a  blessed  thing  will  it 
be,  when  this  time  shall  come,  and  our  souls 
shall  be  clothed  upon,  w  ith  that  which  is  a  dura- 
ble covering.  He  will  clothe  all  his  repenting 
children  with  his  spirit,  the  only  adornment  fit 
for  the  child  of  God.  It  is  compared  to  white 
linen  that  the  multitude  were  formerly  seen  clo- 
thed in.  Now  what  was  this  intended  to  repre- 
sent ?  It  was  an  emblem  of  that  pure^ covering 
which  is  the  righteousness  of  saints.  Now  this 
is  all  that  is  wanting,  my  friends.     The  righte- 


79 

ous  God  loveth  righteousness  ;  and  he  calls  for 
it  at  our  hands : — and  what  is  righteousness  but 
obedience  to  the  leading  and  influence  of  his 
spirit  in  our  souls,  that  teaches  us  what  is  good 
and  what  is  evil ;  and  enables  us  to  do  good  and 
be  faithful  to  all  men  as  God  has  done  by  us. 

We  are  on  a  level  with  all  the  rest  of  God's 
creatures.  We  are  not  better  for  being  white, 
than  others  for  being  black ;  and  we  have  no 
more  right  to  oppress  the  blacks  because  they 
are  black,  than  they  have  to  oppress  us  because 
we  are  white.  Therefore,  every  one  who  op- 
presses his  coloured  brother  or  sister  is  a  tyrant 
upon  the  earth ;  and  every  one  who  strengthens 
the  hand  of  an  oppressor,  is  a  tyrant  upon  earth. 
They  have  turned  from  God,  and  have  not  that 
powerful  love,  which  does  away  all  distinction 
and  prejudice  of  education,  and  sets  upon  equal 
grounds  all  those  that  have  equal  rights.  There- 
fore every  one  that  strengthens  the  hand  of  the 
oppressor,  is  a  tyrant ;  for  every  one  who  op- 
presses is  a  tyrant,  just  in  proportion  as  he  does 
so :  and  I  leave  this  subject  for  you  to  judge.  I 
am  not  charging  you,  my  friends,  with  being  ty- 
rants; but  I  am  telling  you  what  makes  a  tyrant, 
that  you  may  look  as  in  a  glass,  or  a  mirror, 
and  know  what  you  are  in  the  sight  of  God, 
who  loveth  all  and  is  ready  to  bless  all.  For 
lie  hath  made  of  one  flesh  and  one  blood 
all  the  families  of  the  earth,   and  given  them 


80 

liberty^  which  he  intended  tliey  should  exercise 
equally  alike.  He  never  intended  that  one  should 
lord  it  over  another ;  and  every  one  that  does  it 
is  a  tyrant. 

Now  this  will  bring  us  nearer  together,  if  we 
exercise  our  understandings  rightly.  Because 
there  is  but  one  Grod ;  and  his  love  is  alike  ex- 
tended to  all,  and  that  is  the  alone  thing  that 
can  lead  us  aright,  and  when  we  agree  in  this, 
every  thing  else  is  nothing  to  us.  When  we 
dwell  in  this  love,  and  this  little  seed  of  God  in 
our  souls,  we  dwell  in  God,  and  God  is  love ; 
and  if  we  dwell  in  love,  we  dwell  in  God  and 
God  in  us.  Here  now  as  we  dwell  in  this  love, 
our  works  will  make  it  manifest  that  we  dwell 
in  him ;  '^  for  by  tlieir  fruits,"  says  Jesus,  '^  ye 
shall  know  them.'^  If  we  oppress  our  fellow 
creatures,  we  give  the  lie  to  our  profession ;  for 
we  say  that  we  believe  in  this  light  in  the  soul, 
and  at  the  same  time  oppress  our  fellow  crea- 
tures, or  strengthen  the  hands  and  encourage 
those  who  do  so;  and  thus  give  the  lie  to  our 
profession  in  the  sight  of  all  men. 

Let  us  then  be  willing  to  bring  our  deeds 
to  the  light.  I  dare  not  recommend  you  to  any 
thing  outward,  because  it  would  lead  you  off  from 
that  principle — from  your  souFs  right  instructor : 
it  might  lead  you  into  a  labyrinth  w  here  you 
would  be  lost.  Therefore,  I  have  nothing  to 
call  your  attention  to,  but  the  seed  of  God  in 


81 

your  own  hearts ; — to  that  light  and  life  which 
is  in  you;  the  same  that  was  in  Jesus  Christ,  and 
which  the  apostle  declared,  was  the  ^^  light 
which  lighteth  every  man  that  cometh  into  the 
world."  Therefore  a  portion  of  that  light  and 
life  is  given  to  all  mei;i.  It  is  that  light  only 
which  has  brought  men  in  all  ages,  to  "  live  so- 
berly, righteously,  and  godly,  in  this  present 
world." 

Can  God  oppress?  Can  he  look  upon  a  co- 
loured man  as  mean,  because  he  is  not  the  same 
colour  as  others  ?  Has  he  not  as  good  a  right 
to  look  upon  the  whites  as  inferior  as  we  have 
to  look  upon  the  blacks?  Oh!  that  we  might 
rise  out  of  this  state  of  torpor  and  superstition. 
Oh !  that  we  might  rise  above  it. 

Then  how  careful  should  we  be  not  to  offend. 
^*  If  meat  make  my  brother  to  offend,  I  will  eat 
no  meat  while  the  world  standeth."  If  by  taking 
hold  of  the  gain  of  oppression,  or  glutting  upon 
the  fruits  of  slavery,  we  cause  our  brother  to  of- 
fend, it  would  be  better  never  to  eat  any  of  these 
things,  even  if  our  life  should  fall  by  it :  ''  For 
he  that  oftendeth  one  of  these  little  ones  that 
believe  in  me,  it  were  better  for  him  that  a 
mill- stone  were  hanged  about  his  neck,  and  he 
were  cast  into  the  sea." 

The  time  has  come,  my  friends,  I  verily  be- 
lieve, that  the  Lord  Almighty  has  arisen  in  his 
power ;  and  when  he  will  "  shake,  not  only  the 


82 

earth,  (in  men's  hearts,)  but  he  will  shake  all 
their  heavens  likewise,  that  that  which  may  be 
shaken  may  be  removed  out  of  its  place ;  and  that 
that  which  cannot  be  shaken  may  remain."  And 
when  we  have  seen  the  old  heavens  and  the  old 
earth  pass  away,  then  we  might  hope  to  be 
united  together  in  his  power ;  and,  if  we  have 
acquiesced  in  it,  that  he  would  then  create  a 
new  heaven  and  a  new  earth,  wherein  dwelleth 
righteousness. 

But,  Oh,  Justice,  Justice,  how  thou  art 
abused  every  where!  Men  have  it  in  their 
mouths,  but  their  hearts  are  too  generally  far 
from  it.  Their  justice  is  that  which  comports 
with  their  own  selfishness;  their  own  gratifi- 
cation ;  their  own  sensuality.  Here  they  make 
justice  like  a  nose  of  wax  to  satisfy  their  de- 
sires. But,  as  I  observed,  the  Lord  is  arising, 
and  he  will  shake  all  these  false  foundations : 
and  my  prayer  is,  that  he  may  rise  more  and 
more  in  the  greatness  of  his  power,  which  is  all- 
powerful  in  heaven  and  in  earth.  Love  is  strong- 
er than  death ;  but  Jealousy  is  more  cruel  than 
the  grave.  These  two  things  are  directly  con- 
trary to  each  other.  Jealousy  is  a  germ  of  con- 
tention in  the  soul,  and  those  under  the  influence 
of  this  cruel  principle,  jealousy,  are  separated 
from  God,  and  his  love ;  for  they  are  direct  an- 
tipodes to  each  other.  Jealousy  and  the  love  of 
God  cannot  abide  in  the  same  soul,  at  the  same 


8S 

time.    Oh !  that  cruel  thing,  jealousy,  what  mis 
chief  it  does  among  the  children  of  men ! 

It  seems  as  though  I  could  hardly  say  enough 
upon  this  great  and  excellent  point  of  justice ;  be- 
cause I  have  ever  considered  it  the  foundation 
of  all  good^  and  of  every  virtue.  Without  jus- 
tice their  can  be  no  virtue ; — none  which  is  not 
founded  upon  this  unchangeable  principle  of  jus- 
tice. It  brings  us  into  what  we  cannot  come 
into  the  possession  and  knowledge  of,  but  as 
we  submit  to  the  seed  of  God  in  our  own  souls, 
►^ — the  light  of  God  in  our  own  spirits :  and  as 
we  become  willing  to  bow^  to  that  light,  to  sub- 
mit.to  it,  he  will  open  to  us  a  view  of  what  jus- 
tice is,  and  enable  us  to  come  up  to  it,  and  sup- 
port it  in  all  its  parts.  We  must  not  only  give 
opinions ;  but  powerful  examples,  by  going  on 
with  it,  hand  in  hand. 

Now  to  apply  it  a  little,  my  dear  friends. 
What  a  blessing  this  would  be  to  us ; — and  how 
can  we  stand  out  any  longer !  If  we  were  just^ 
what  need  would  there  be  of  all  this  trouble  of 
binding  one  another  by  bonds  and  notes?  we 
should  have  that  confidence  in  the  righteousness 
and  truth  of  our  brother,  that  we  should  be  willing 
to  trust  every  thing  in  his  hands,  and  our  brother 
would  as  willingly  trust  us.  Here  we  should  be 
united.  Having  been  brought  into  this  blessed 
state,  by  being  baptized  by  the  one  spirit  into  the 


5^ 

one  body;  we  should  have  the  same  sphit  whether 
Jew  or  Gentile^  bond  or  free,  black  or  white,  and 
should  have  confidence  in  one  another.  But  for 
want  of  this  justice,  there  is  scarcely  any  confi- 
dence to  be  placed  in  a  friend.  Does  not  this 
show  us  every  day,  the  miserable  state  in  which 
we  are,  my  friends.  Oh !  that  we  may  not  be 
lulled  to  sleep,  but  be  engaged,  and  sink  deep 
into  an  inquiry  after  the  state  of  our  own  souls ; 
and  endeavour  to  live  every  moment  in  the  right 
improvement  of  our  time,  so  as  to  have  the  Lord 
continually  before  our  eyes;  then  his  mercy  and 
loving  kindness  will  rest  upon  us.  Thus  we 
should  be  able  to  say  with  one  of  old,  "  that  in 
simplicity  and  godly  sincerity,  not  with  fleshly 
wisdom,  but  by  the  grace  of  God,  we  have  had 
our  conversation  in  the  world." 

Here  w  ould  be  an  excellent  state  of  union, 
communion,  and  social  happiness.  Here  we 
should  have  our  conversation  in  heaven  while 
yet  on  earth ;  and  here  we  should  begin  to  feel 
'^  the  riches  of  our  blessed  and  eternal  inheritance. 
And  the  sooner  the  better,  my  friends,  I  say  if 
this  heaven  can  begin  on  earth,  the  sooner  the 
better. 

I  knoAV  a  little  of  what  I  say,  because  it  brings 
my  poor  soul  to  experience,  that  all  the  jarrings 
in  the  world  cannot  jar  me,  because  I  am  out  of 
the  reach  of  them  all,  while  I  centre  under  this 
rock  of  refuge :  it  is  a  mighty  shelter  in  a  weary 


85 

land^  where  nothing  can  hurt  or  harm  in  all 
God's  holy  mountain.  Though  the  princes  of 
the  earth  may  set  themselves,  and  combine  to- 
gether, if  the  Lord  works  in  our  souls  it  will 
all  be  cast  away  and  come  to  nought. 

But  a  little  to  turn  now  to  the  conclusion. 
What  I  want  to  impress  upon  us  is,  to  feel  the 
blessedness  of  love.  See  how  it  was  with  the 
poor  despised  Quakers  in  the  beginning,  when  it 
was  said,  "  See  how  they  love  one  another.''  But 
what  has  become  of  these  Quakers  now  ?  Are 
they  to  be  found?  Let  us  look  over  and  search 
in  the  by-ways  and  paths,  and  see  where  we  can 
find  them  loving  one  another  as  formerly ;  when 
it  was  a  by-word  among  the  people,  "  See  the 
Quakers  how  they  love  one  another."  Why  is 
it  not  so  now  ?  Nothing  hinders,  nothing  has 
disturbed  the  holy  quiet,  but  our  losing  our 
hold  of  the  divine  light.  We  have  turned  out 
of  the  light,  and  we  have  turned  into  the  letter 
that  kills  and  brings  darkness,  till  we  are  grop- 
ing in  the  dark,  like  a  blind  man  by  the  wall. 
Were  we  willing  to  gather  inward  what  an  holy 
silent  season  we  might  have  from  day  to  day. 
Let  us  wait  upon  the  Lord ;  seek  him  while  he 
is  to  be  found,  call  upon  him  while  he  is  near. 
"Let  the  wicked  forsake  his  way,  and  the  unrigh- 
teous man  his  thoughts:  and  let  him  return  unto 
the  Lord,  and  he  will  have  mercy  upon  him ; 
and  to  our  Grod,  for  he  will  abundantly  pardon :" 


8B 

for  tlie  power  of  pardon  is  in  his  own  hands^  and 
he  cannot  be  bribed  to  do  it.  He  never  asks  pay, 
he  asks  nothing  but  a  contrite  lieart  and  a  hum- 
ble spirit.  The  Almighty  declared  by  his  pro- 
phet, "  To  this  man  will  I  look ;  even  to  him 
that  is  poor,  and  of  a  contrite  spirit,  and  that 
trembleth  at  my  word."  Here  is  the  place  of 
improvement  and  learning ;  and  of  communion 
Mith  the  Holy  One,  when  the  creature  becomes 
nothing  before  him,  and  casts  himself  down  at 
his  holy  feet,  imploring  his  aid  from  time  to  time, 
and  from  season  to  season.  The  creature  has 
no  power  of  himself,  to  do  any  good  thing.  Oh ! 
that  we  might  come  back  into  that  unity  and  love 
in  which  men  had  all  things  in  common.  Oh ! 
that  we  might  come  into  the  state  that  Friends 
were  brought  to  in  the  be^nning.  They  loved 
God  and  loved  each  other,  so  that  they  would 
offer  themselves  to  be  imprisoned  to  relieve  a 
brother.  But  instead  of  that  they  would  rather 
imprison  than  lead  out  of  prison.  And  how  easy 
is  the  way  to  this  blessed  state !  Still  it  lies  with 
us  as  individuals; — we  must  all  do  our  own 
work.  We  must  all  do  our  own  part  by  gath- 
ering inward,  to  that  light ;  that  seed  of  God, 
which  is  the  kingdom  of  God  within  us. 

We  must  come  to  feel  its  working ;  and  still 
we  must  wait  for  it  with  patience,  till  the  Al- 
mighty is  pleased  to  rise  up  and  meet  us,  and 
wait  upon  us.     Now,  as  individuals,  let  us  en- 


87 

deavour  to  do  our  particular  part,  in  our  own 
houses  and  hearts :  then  the  work  will  be  done; 
society  will  be  brought  together  again,  and  be 
bound  by  the  cords  of  divine  love. 

If  the  soul  is  possessed  of  this  love,  there  is 
quietness.  It  would  run  like  oil  from  vessel  to 
vessel ;  and  like  that  which  was  poured  upon 
the  head  of  the  great  high  priest.  All  would 
feel  its  unction  and  its  power.  In  order  that  we 
come  to  be  subject  to  its  operations  in  ourselves, 
we  need  not  that  any  man  teach  us  :  "  You 
have  an  unction  from  the  Holy  One.^'  To  this 
I  would  leave  and  recommend  every  soul,  with 
my  own,  as  the  only  way  to  this  happy  experi- 
ence. 

There  is  a  great  work  for  parents  and  guar- 
dians of  children  to  perform,  in  bringing  up  their 
offspring ;  but  how  is  it  neglected,  my  friends !  I 
address  myself  to  all  classes  among  you,  who  are 
parents  and  guardians  of  children.  I  remember 
when  a  light  lad,  up  and  down  among  my  friends 
and  fellow  creatures,  how  my  soul  has  been 
grieved,  to  see  the  conduct  of  parents  toward 
their  children :  and  I  have  often  thought  what  a 
pity  it  was,  that  they  were  blessed  with  chil- 
dren ;  since  they  were  leading  them  in  such  a 
way,  as  would  be  more  likely  to  prove  their  own 
destruction,  than  to  render  them  a  benefit  to 
themselves  or  their  friends.     I  have  ever  been 


88 

of  the  belief  that  if  we  ^^  bring  up  a  child  in  the 
way  he  should  go,  when  he  is  old  he  will  not  de- 
part from  it.'^  Oh !  that  this  might  be  the  belief 
of  every  parent  and  guardian  present.  But  to  ef- 
fect this  work  upon  our  offspring,  we  must  begin 
by  times ; — we  must  consider  the  education  of 
our  dear  children,  next  to  the  salvation  of  our 
ow  n  souls  ;  yea,  equal  to  it  in  all  respects.  Yea, 
I  fully  believe,  that  if  parents  w^ould  begin,  as 
soon  as  they  discover  a  propensity  for  improve- 
ment in  the  child,  they  might  control  and  lead 
them  as  they  please ;  and  it  is  the  duty  of  every 
parent  and  guardian  to  begin  in  season.  But 
when  shall  we  begin  ?  Before  the  child  is  six 
months  old:  for  I  have  no  doubt,  they  are  capa- 
ble of  receiving  instruction  before  that  time ;  and 
I  verily  believe,  that  a  child  learns  more  dur- 
ing the  first  year  of  its  life,  than  it  learns  during 
any  other  year. 

Did  we  begin  with  our  children  early,  and 
keep  up  our  care  constantly,  our  experience 
would  prove  to  us  the  correctness  of  that  decla- 
ration of  the  wise  man,  "  train  up  a  child  in  the 
way  he  should  go,  and  when  he  is  old,  he  will 
not  depart  from  it.'^  He  would  become  estab- 
lished, and  no  temptations  would  turn  him  aside. 
But  alas,  alas,  for  parents! — where  is  there  one, 
— I  say,  where  is  there  one,  who  is  thus  concern- 
ed to  begin  and  travel  on  in  this  great  work  from 
day  to  day.     Although  parents  cannot  always 


89 

be  with  their  children  to  attend  them,  and  give 
them  right  instruction,  they  should  improve  the 
moments  as  they  pass,  when  they  are  with  them; 
and  when  absent,  our  prayers  would  ascend  to 
the  great  Creator,  that  he  would  be  over  all,  and 
supply  our  place.  He  will  hear  the  prayer  of 
the  righteous,  for  the  prayer  of  the  righteous  man 
availeth  much  in  his  sight. 

Here  would  be  a  reformation  indeed  ! — a  re- 
formation that  would  show  itself  by  wonders 
wrought  upon  the  rising  generation.  Here  we 
should  see  those  dear  little  children  growing  up 
in  the  simplicity  of  truth,  like  the  blessed  Je- 
sus, clothed  in  smiles,  and  free  from  crime.  All 
would  be  simple ;  nothing  of  pollution  or  vain 
desire,  either  in  the  children  or  the  parents.  If 
the  parents  were  right,  every  little  vanity  would 
be  banished,  and  the  little  ones  would  be  brought 
along  in  the  simplicity;  and  the  way  of  the 
cross  w^ould  become  pleasant.  The  cross  would 
become  a  crown,  and  they  would  love  the  cross, 
because  they  would  begin  to  feel  the  loving 
kindness  of  a  gracious  God,  spread  over  and 
mollifying  their  little  minds.  Because,  as  chil- 
dren live  in  the  divine  fear,  and  as  we  correct 
them  under  the  power  of  his  love,  it  reaches 
their  tender  minds.  I  know  what  1  say,  my 
dear  friends :  and.  Oh !  parents !  parents !  why 
are  you  so  fax  behind  hand?  Why  are  you  so 

M 


slothful  and  negligent  in  this  great  and  necessa- 
ry concern  ? 

And  although  your  parents  have  neglected 
their  duty  towards  you,  my  young  friends, — and 
a  gi'eat  many  of  you  know  this, — yet  you  know 
the  liberties  you  take,  and  some  of  you  know 
how  many  liberties  you  want  to  take,  and  that 
by  continuing  to  urge  your  parents  you  weary 
them  out ;  and  you  know  they  neglect  their  du- 
ty. But  remember  that  your  parents,  although 
they  must  answer  for  their  oAvn  neglect  and  mis- 
conduct, will  not  have  to  answer  for  your  obsti- 
nacy and  unwillingness  to  comply  with  their  ad- 
vice. 

If  you  will  reason  with  yourselves,  and  con- 
sult your  own  understandings,  and  the  light  of 
truth  in  your  own  consciences,  you  will  be 
shown  the  folly  of  gratifying  the  carnal  mind. 
'^  For  all  that  is  in  the  world,  the  lust  of  the 
fleish,  the  lust  of  the  eyes,  and  the  pride  of  life, 
is  not  of  the  Father,  but  is  of  the  world."  They 
all  come  from  the  hearts  of  evil  and  Avicked 
men. 

Dearly  beloved  young  people,  Avho  have  got 
out  of  the  control  of  your  parents^  and  are  no 
longer  subject  to  their  government,  look  well  to 
your  present  state;  remember  the  example  of 
your  blessed  pattern ;  and  remember  that  the 
children  of  the  Lord  are  taught  of  the  Lord, 
and  in  righteousness  are  they  established.     "1 


91 

beseech  you,  therefore,  brethren,  by  the  mercies 
of  God,  that  ye  present  your  bodies  a  living  sa- 
crifice, holy,  acceptable  unto  Grod ;  which  is  your 
reasonable  service :  and  be  not  conformed  to  this 
world ;  but  be  ye  transformed  by  the  renewing  of 
your  mind,  that  ye  may  prove  what  is  that  good, 
and  acceptable,  and  perfect  will  of  God.'^ 


SERMON  V. 


D£LIVERED  AT  FRIENDS'  MEETING-HOUSE,  GERMANTOWN, 
IN  PHILADELPHIA  COUNTY,  ON  FIRST  DAY  MORNING,  5tH 
OF  TWELFTH  MONTH,  1824. 

My  mind  has  been  led,   since  sitting  in  tliis 
meeting,  to  renew  the  ancient  call  formerly  com- 
municated to  the  Lord's  people  : — and  who  are 
the  Lord's  people  ?    Why,  they  are  all  those  of 
every  nation,  kindred,  tongue,  and  people;  and  of 
every  sect  and  profession,  who  are  honestly  and 
sincerely  engaged  to  seek  the  Lord ;  to  seek  af- 
ter a  true  knowledge  of  God  and  his  truth. 
These,  in  all  ages,  are  those  comprehended  in 
the  expression,  the  Lord's   people ;    and   the 
knowledge  of  God  and  his  truth  is  no  where 
else  revealed,  but  in  the  spirits  and  souls  of  the 
children  of  men.     It  can  only  be  revealed  in- 
wardly by  his  spirit :  for  nothing  else  ever  did, 
and  nothing  else  ever  can,  reveal  a  true  and  sav- 
ing knowledge  of  God  to  the  children  of  men, 
but  his  own  blessed  spirit.  The  letter  never  did, 
and  never  can,  reveal  God  and  his  truth,  to  a 
rational  soul.     Therefore,  it  is  clear  and  obvi- 
ous, that  the  declaration  is  true,  that  "  the  letter 
killeth,  but  the  spirit  giveth  life."     Yea,  "  the 
natural  man  receiveth  not  the  things  of  the  spi« 


93 

rit  of  God ;  for  they  are  spiritually  discerned/^ 
and  only  spiritually  discerned,  I  add. 

The  call  was  on  this  wise  delivered:  "Come out 
of  Babylon,  my  people,  that  ye  be  not  partakers 
with  her,  in  her  sins,  lest  ye  be  partakers  also  of 
her  plagues."  What  is  this  Babylon,  they  were 
called  out  of?  No  doubt  this  was  expressed  by 
way  of  simile,  in  allusion  to  the  great  and  pom- 
pous city  in  former  ages,  built  by  the  great 
king  Nebuchadnezzar,  who  boasted  in  the  great- 
ness of  his  works,  saying,  "  Is  not  this  gi*eat  Ba-. 
bylon,  which  I  have  built  by  the  might  of  my 
power,  and  for  the  glory  of  my  majesty?'^  Now 
that  mighty  Babylon  has  long  since  passed  away; 
but  there  is  a  mystery  Babylon  which  the  apostle 
declared  he  was  led  to  see.  And  he  beheld  her 
in  all  her  works  and  merchandize,  wliicli  con- 
sisted in  all  the  varieties  that  the  imasriuation 
could  fancy,  in  every  thing  upon  the  earth; 
'*  gold  and  silver,  and  precious  stones,  and  pearls, 
and  fine  linen,  and  purple,  and  scarlet,  and 
beasts,  and  slaves,  and  the  souls  of  men.''  Now 
mystery  Babylon  is  fallen  Christendom  :  it  makes 
the  mystery  Babylon,  which  the  apostle  beheld. 
And  how  was  it  built,  and  by  what  was  it  built? 
Anti-christ  is  the  founder  of  it ;  and  those  wh© 
are  deceived  by  his  transformations,  are  his 
workmen.  We  read  he  has  transformed  him- 
self into  an  angel  of  light;  and  would,  if  it 
were  possible,  deceive  the  very  elect.  But  this 
is  impossible;   for  all  those   who   elect  God, 


94 

in  the  way  that  I  have  mentioned,  by  sin- 
cerely and  honestly  seeking  God  and  his  truth ; 
they  have  elected  him  for  their  portion,  and  if 
they  have  so  elected  him,  he  has  elected  them  for 
his  children.  This  makes  up  all  of  God's  elect ; 
and  these  are  they,  whom  anti-christ,  with  all 
his  transformations,  cannot  deceive.  They  are 
built  upon  a  foundation  against  which  the  gates 
of  hell  can  never  prevail.  But  let  us  a  little 
examine,  my  friends,  into  the  state  of  this  mys- 
.tery  Babylon,  which  has  grown  to  such  great 
importance  in  the  earth.  Her  reign  was  never 
gi-eater  than  at  the  present  day ;— her  merchan- 
dize was  never  more  general  than  at  this  time. 
Who  are  these  merchants  of  Babylon?  They 
are  those  who  profess  to  be  apostles,  but  are  not ; 
those  who  set  up  their  own  will,  their  own  pow- 
er, their  own  knowledge,  their  own  wisdom,  in 
direct  opposition  to  the  wisdom  and  power  of 
God,  which  is  only  revealed  to  the  children  of 
men,  by  his  blessed  spirit  in  their  souls  ; — those 
who  have  acted  according  to  their  own  spirits, 
and  have,  under  the  deceivings  of  anti-christ,  set 
about  to  build  up  a  church  to  Christ  and  God. 
But  it  is  altogether  a  counterfeit ;  because  it  is 
built  up  in  the  wisdom  of  men,  and  in  the  letter, 
which  is  their  guide.  This  never  did,  never 
will,  and  never  can,  reveal  a  saving  knowledge 
of  G  od  to  the  children  of  men ; — it  killeth  and 
bringeth  death  to  the  soul,  when  it  is  depended 


95 

upon — when  it  is  made  the  principle  thing.  And 
how  was  it  with  the  ancient  city  of  Bahylon?  It 
was  built  of  the  best  external  materials ;  for  the 
king  had  all  at  his  command. 

How  is  this  mystery  Babylon  built?  It  is 
built  of  the  best  external  materials ;  the  best  of 
all  letter  that  ever  was  written  on  earth,  and  af- 
ter all,  it  is  nothing  but  letter.  It  is  that  which 
the  wisdom  of  man  has  devised,  and  wiiich  he 
can  work  in  for  the  sake  of  his  own  aggran- 
dizement. They  are  striving  to  build  up  some- 
thing like  the  great  city  formerly ;  that  they  who 
build  it  may  have  something  to  boast  of.  Is  not 
this  great  Babylon,  that  we  have  built,  by  our 
own  wisdom  and  by  our  own  power  ?  These  ma- 
terials they  have  at  their  own  command ;  the 
letter  of  the  scriptures,  from  which  they  can  take 
every  thing  that  is  suitable  for  the  deceivings  of 
anti-christ,  to  deceive  tlie  people.  Now  it  is  out 
of  this  Babylon,  that  the  Lord's  children  are 
called  to  "come  out;'' — out  of  these  mixtures,  that 
are  built  up  in  the  wisdom  of  science,  and  the 
contrivance  of  the  creature ;  for  they  are  all  de- 
ceptions and  deceit.  They  are  made  use  of  to 
enslave  and  make  merchandise  of  the  souls  of 
the  children  of  men;  and  to  make  merchandise 
of  the  good  works  of  those  that  have  gone  before 
them.  The  same  apostle  declared  in  former 
days,  that  a  certain  portion  of  men  should  rise  up 
and  turn  away  from  the  faith — the  true  faith— 


and  this  divine  teacher,  the  spirit  of  God  in  their 
own  hearts ;  and  with  feigned  words  they  shall 
make  merchandise  of  you. 

Who  are  these,  my  friends  ?     1  am  willing  to 
show  you  my  view,  as  a  witness  at  this  seasou. 

Those  that  do  these  things ;  and  all  the  host 
of  them,  that  are  made  up  of  those  that  preach 
for  hire  and  divine  for  money ;  such  as  the  apos- 
tle formerly  cried  out  against — the  Lord's  peo- 
ple in  former  ages.  These  are  the  ones  who  are 
building  up  this  spiritual  Babylon,  by  w  hich  the 
nations  are  deceived  and  brought  under  subjec- 
tion. They  are  reduced  by  their  power  to  obey 
all  these,  who  have  not  come  to  the  disposition 
and  condition  that  I  have  explained,  sincerely 
and  honestly  to  seek  a  knowledge  of  the  true 
God  inwardly  revealed  by  his  spirit  and  truth; 
and  which  never  has  been  revealed,  only  by  his 
spirit,  in  any  age  of  the  world.  Now  it  is  to 
such  that  I  call,  to  come  out  of  this  mystery 
Babylon,  to  partake  not  of  her  sins,  lest  they 
also  partake  of  her  plagues  and  fall.  Although 
the  time  may  seem  long,  yet  her  time  will  come, 
and  great  w  ill  be  the  fall  of  Babylon.  When 
the  Lord  shall  arise  to  shake  terribly  the  earth; 
and  not  only  the  earth,  but  the  heavens  also :  as 
the  apostle  declared  he  would  do.  And  is  he 
not  now  rising  up  to  bring  about  the  truth  of 
that  declaration.  What  are  the  abominations  in 
the  sight  of  God,  on  this  earth  ?  Every  religious 


97 

performance  which  does  not  arise  from  the  imme- 
diate workings  of  his  spirit  and  power.  For  every 
thing  of  man's  building,  in  religion ;  every  step 
that  he  takes  in  his  own  wisdom,  is  foolishness, 
and  an  abomination  in  the  sight  of  heaven.  There- 
fore this  is  the  Babylon,  the  mother  of  harlots ;  and 
thus  they  are  harloted  from  Grod  their  creator,  and 
from  the  teachings  of  his  own  blessed  spirit  in 
their  souls ;  and  thus  are  they  harlots  to  God. 
All  their  works  are  an  abomination  in  the  sight 
of  God.  And  how  plain  it  is,  my  friends ;  we 
want  neither  men  nor  books  to  explain  it,  if  we 
exercise  our  own  understanding.  From  what 
we  know  and  discover,  we  are  sure,  that  if  it  is 
not  of  the  spirit  of  God  it  must  be  the  opposite; 
as  there  are  but  two  spirits,  the  spirit  of  truth 
and  the  spirit  of  error.  And  what  is  this  spirit 
of  error?  It  is  the  spirit  of  man;  that  spirit 
which  has  assumed  wisdom  and  power,  in  op- 
position to  the  leadings  and  commands  of  the 
spirit  of  God  in  his  own  soul.  Here  is  that  an- 
tichrist upon  which  all  that  Babylon's  lustre 
and  greatness  is  built.^  It  is  built  up  by  men 
assuming  to  themselves  the  power  to  do  the 
work  of  God  in  their  own  way  and  wisdom,  by 
the  mere  help  of  the  letter.  See  how  plain  and 
how  clear  it  is. 

What  are  all  tliese  seminaries  of  learning,  to 
instruct  men  to  be  gospel  ministers,  but  the  works 
of  foolish  creatures ;  what  but  the  work  and  as- 


sumption  of  the  creature  man,  to  do  the  work  of 
Grod,  in  his  own  way  and  pleasure?  Is  it  not  so; 
is  it  not  all  of  his  own  choice ;  is  it  not  all  for  his 
own  aggrandizement  ?  I  say,  is  it  not  all  for  his 
own  honour  ?  If  it  is  not  plain  to  every  one,  it 
is  because  they  are  so  blind  they  will  not  see. 
Therefore,  I  say,  the  call  is  to  every  one  of  the 
Lord^s  people  and  children,  among  the  various 
sects  and  societies  of  men,  to  come  out  of  Baby- 
lon. Come  out  of  Babylon,  all  ye  that  feel  a 
love  to  God ;  who  are  wearied  with  your  sins ; 
who  are  wearied  with  this  outside  work,  that 
gives  no  satisfaction  to  your  immortal  spirits;  that 
gives  no  assurance  that  you  are  saved  of  the  Lord 
and  prepared  for  his  kingdom.  All  you  who  are 
sin- sick,  w  ho  have  entered  into  a  sincere  engage- 
^'  ment  to  seek  a  knowledge,  a  saving  knowledge  of 
God  and  of  his  truth ;  to  you  I  call,  to  come  out 
of  Babylon.  Come  out  of  all  these  mixtures,  all 
these  contrivances  of  creatures  in  their  own  fallen 
wisdom,  assuming  to  themselves  the  honour  of 
being  called  the  people  of  God.  Here  the  man 
of  sin  is  displayed ;  here  he  is  manifested  as  the 
apostle  declared.  He  saw  that  there  would  be 
a  falling  away  from  the  truth,  the  spirit,  and  the 
life;  that  the  man  of  sin  and  son  of  perdition 
would  be  revealed.  It  is  he  that  has  taken 
the  seat  of  God  in  the  heart,  and  exalted  himself 
above  all  that  is  called  God  and  worshipped. 
Now  look  at  these  religious  works,  or  pretend » 


99 

ed  religious  works,  in  Christendom ;   see  how 
men  have  assumed  the  seat  and  place  of  Grod. 
They  have  undertaken  in  their  own  worldly 
wisdom,  by  the  help  of  the  letter  that  killeth, 
not  only  to  qualify  gospel  ministers,  and  to  send 
them  forth,  to  preach  the  gospel,  but  they  have 
ordained  them  as  such:  and  yet  you  see,  my 
friends,  that  all  their  works  stand  in  direct  op- 
position to  the  requisitions  of  the  gospel.  It  was 
not  to  be  set  up  by  men;  there  was  not  to  be  a 
reward  given  for  preaching  the  gospel,  for  freely 
was  it  given.  Many  are  disposed  to  gettheir  living 
out  of  it,  by  making  merchandise  of  the  writings 
of  holy  men  of  old.     Now  come  out  of  these 
things, — ^these  abominations;  for  this  great  mys- 
tery Babylon  must  come  down.     The  Lord  Al- 
mighty has  determined  its  fall ;  that  so  the  Lord 
may  deliver  his  captive  children  from  its  deadly 
power.     Let  us  throw  away  our  prejudices,  and 
let  us  try  to  rise  above  the  traditions  that  we 
have  been  brought  up  in ;  for  none  of  these  will 
save  us.  All  the  education  that  we  have  received 
from  men,  from  our  fathers  and  mothers,  and 
from  the  teachings  of  men,  unless  we  come  to 
know  the  truth  for  ourselves,  will  be  a  burthen 
on  us.  It  will  keep  us  in  captivity  and  bondage: 
for  what  is  the  letter?  It  is  that  which  man  com- 
municates.  It  is  but  an  effect ;  it  is  not  the  cause. 
All  that  the  effect  can  do,  is  to  lead  us,  if  we  are 
wisely  engaged,  up  to  the  great  first  cause ;  and 


iUU 

then  we  are  done  with  the  eft'cct^  for  it  can  do  no 
more.  It  cannot  carry  us  forward  in  the  great 
work  of  salvation ;  it  can  merely  point  us  to  the 
great  first  cause.  Therefore  it  is,  that  if  we  rest 
in  the  efl'ect,  death  is  our  portion ;  for  let  it  come 
from  what  source  it  may, — let  the  source  be  what 
it  may,  it  is  no  difference,  for  the  effect  cannot  be 
the  cause.  But  the  effect  must  always  rest  upon 
its  cause,  and  therefore  it  is,  that  we  are  recom- 
mended, by  all  the  wise  and  the  good  in  all  ages, 
to  gather  inward  to  the  spirit;  to  prefer  the 
spirit;  to  know  tliat  nothing  which  is  written 
can  teach  us  aright,  but  the  spirit  of  God.  I 
say  all  letter  written  under  the  influence  of  God, 
points  us  back  to  the  place  from  whence  it  came; 
and  this  is  all,  because  as  the  letter  never  could 
be  written,  without  the  Spirit  which  stands  above 
it,  the  great  first  cause  of  all  wisdom  and  know- 
ledge; therefore,  unless  by  the  letter  we  are 
gathered  to  the  spirit  we  cannot  use  the  letter 
aright.  For  it  is  the  effect ;  and  when  we  face 
the  letter  we  turn  our  backs  upon  the  cause,  just 
as  a  man  turns  his  back  upon  the  sun,  to  see  his 
own  shadow.  If  we  would  see  the  sun,  we 
must  lose  sight  of  the  shadow. 

My  friends,  we  are  all,  individually,  called  to 
come  away  from  the  shadow,  and  depend  on  the 
substance.  I  was  led  to  renew  this  call,  as  an  in- 
strument ;  but  I  recommend  you  to  a  higher  pow- 
er and  a  more  excellent  call,  manifested  in  the  se 


101 

cret  of  every  heart ;  for  the  call  has  gone  forth  to 
the  ends  of  the  earth :  all  have  heard  but  all  have 
not  obeyed.  The  truth  has  gone  forth ;  and  the 
gospel  is  preached  to  every  rational  creature  un- 
der  heaven.  I  say  the  true  gospel  is  preached 
unto  every  soul  under  heaven,  and  it  ever  has 
been  so,  since  the  fall  of  man.  It  has  been 
preached  by  God  himself  in  the  secrets  of  our 
hearts.  Therefore,  those  who  have  never  seen 
any  written  testimony  of  it ;  they  have  it  as  cer- 
tainly as  we  have  it ;  and,  in  proportion  as  they 
improve  upon  it,  they  come  to  know  God  for 
themselves,  and  his  truth.  Then  wherein  are 
we  better,  than  they  who  have  not  the  letter  ? 
We  are  no  better  at  all,  unless  we  improve  our 
privileges  as  fully  as  those  do  who  have  not  the 
letter.  For  as  the  letter  written  by  inspired  men 
of  God,  will  revive  the  quickening  influence  of 
the  w  ord  within  our  souls  ;  he  has  called  us  to 
come  away  from  the  world,  and  the  things  that 
are  in  the  world ;  from  all  its  glories  and  honours. 
Let  us  remember  our  gracious  pattern,  how  he 
was  tempted  and  tried  with  the  glories  and  ho- 
nours of  the  world,  both  as  they  related  to  religion, 
and  to  the  glories  of  the  outward  world.  So  are 
we'also  tempted  and  tried  as  he  was,  by  the  glo- 
ries, the  pleasures  and  riches  of  the  external 
world. 

And  how  are  we  to  get  along?  We  cannot 
get  along  unless  we  make  the  choice  that  our 
blessed  pattern  did;  to  have  no  will  of  our  own. 


iU^ 


Me  said,  '^I  came  not  to  do  mine  oAvii  will;  but 
l!»e  will  of  him  that  sent  me ;  and  to  finish  his 
work.'^  We  have  all  been  placed  in  this  state  of 
probation — for  this  end  have  we  all  come  into 
the  world,  and  for  no  other  end,  as  relates  to  God 
onr  Creator  and  to  our  own  soul's  true  interest  and 
joy.  Therefore  every  thing  that  grows  up  and 
stands  upon  man's  judgment,  independent  of 
God's  w  ill,  is  an  abomination  in  the  sight  of  God ; 
and  one  of  the  greatest  of  sins.  So  that  all  we  want 
is,  to  com'e  back  to  the  Spirit,  to  that  inward  law  of 
God,  the  light  and  covenant  which  God  made  with 
his  creature  man  in  the  beginning.  He  made  a 
covciliant  of  light  and  life  with  him.  And  what 
was  it  ?  when  he  placed  him  in  that  place  allotted 
him,  and  opened  access  to  him,  he  communed 
with  him  face  to  face.  What  was  this  covenant? 
It  was  this, — thou  shalt  obey  my  voice,  and  live. 
He  gave  him  great  liberty  in  relation  to  all  other 
creatures  of  the  earth,  but  he  reserved  to  himself 
this  rightful  prerogative ;  that  man  should  not 
take  upon  himself  to  know  good  and  evil ;  be- 
cause if  he  took  to  himself  that  power  he  would 
rise  up  to  an  equality  with  his  maker,  and  turn 
from  him,  as  having  no  need  of  him.  This  was 
a  prerogative,  that  God  Almighty  reserved  from 
the  beginning ;  and  this  is  his  rightful  preroga- 
tive, which  he  is  calling  on  us  to  come  back  and 
surrender  up  to  the  God  of  our  salvation.  He 
requires  nothing  else,  my  friends ;  there  is  no- 


103 

thing  else  wanting,  to  reconcile  us  to  God,  but  a 
sacrifice  of  our  own  wills  ;  a  crucifixion  of  the 
old  man  with  his  deeds.     This  we  must  come 
and  be  willing  to  do.     We  must  let  the  fire  of 
his  word  burn  up  all  the  combustible  matter  in 
us,  which  has  grown  up  in  our  own  devices,  re- 
specting  matters  of  religion.  Every  thing  that  man 
has  invented  must  be  cast  into  the  fire  and  burnt 
up.  And,  Oh !  that  we  might  come  to  see  the  time 
when  we  shall  hear  it  exclaimed,  "  Babylon  is 
fallen,  Babylon  is  fallen,  is  fallen.''     Here  we 
should  all  come  to  find  that  the  work  of  salva- 
tion is  an  individual  work.     It  is  a  work,  my 
friends,  which  cannot  be  done  by  another ;  for 
it  must  be  done  under  the  leading  and  direction 
of  the  spirit  of  God.     We  must  all  be  brought 
down  into  submission  and  continual  obedience ; 
and  be  willing  to  gather  back  into  the  condition 
of  our  great  pattern,  and  to  say  to  the  Lord  Al- 
mighty, as  the  prodigal  said  to  his  father,  "  Fa- 
ther, I  have  sinned  against  Heaven  and  in  thy 
sight ;  and  am  no  more  worthy  to  be  called  thy 
son.''    Now,  although  we  have  sinned,  and  liv- 
ed in  the  gratification  of  our  own  will  and  car- 
nal  desires,  yet  if  we  call  on  the  Lord  in  humi 
liation,  in  sorrow  and  distress,  he  will  hear  and  be 
gracious  to  us.  Let  us  then  be  willing  to  say,  Gra 
cious  God,  pardon  my  transgressions,  and  I  will 
surrender  up  myself  to  thy  holy  will  and  dis- 
posal.   Let  me  be  the  clay  and  thou  the  potter : 


1U4 

make  me  what  tliou  wouldst  have  me  to  be. 
— This  is  the  condition  we  must  all  come  down 
to ;  it  is  the  sacrifice  of  atonement  that  we  must 
all  make  to  God  Almighty.  We  have  all  slain 
the  lamb  in  our  souls; — we  have  stifled  and 
smothered  the  gift  of  God,  and  destroyed  it  as 
it  respects  ourselves,  although  we  could  not  hurt 
it  otherwise.  We  are  dead  by  our  transgressions ; 
and  the  Lord  is  calling  us  to  come  out  of  Baby- 
lon, and  all  dependance  upon  external  things ; 
come  out  of  all  ordinances,  ceremonies,  prayers, 
and  whatever  stands  in  the  invention  of  the  crea- 
ture. They  are  an  abomination  in  the  sight  of 
God. 

Have  we  not  just  cause  to  believe  this  to  be 
true  ?  No  one  knows  God,  but  the  spirit  of  God ; 
then,  can  man  set  about  it  and  pray  when  he 
pleases,  and  put  it  in  his  own  letter  ?  Can  he 
bring  his  offerings  in  his  own  time  ?  No,  my 
Mends,  no  man  can  be  taught  to  preach  the  gos- 
pel : — no  one  ever  was  taught,  or  ever  will  be 
taught,  to  know  the  real  will  of  God,  by  the  let- 
ter. Nothing  can  teach  it  but  his  own  blessed 
spirit.  For  the  truth  of  this  assertion,  we  have 
not  only  the  testimony  of  the  holy  men  of  old, 
but  we  have  a  still  greater  evidence  in  ourselves. 
By  merely  turning  to  the  light  within  us,  we 
have  a  clearer  evidence  than  all  the  books  in  the 
world  can  ever  give  us.  For  there  is  nothing 
but  the  spirit  of  God,  that  can  teach  us  the  things 
of  God. 


105 

What  is  it,  that  makes  us  to  rejoice  before 
God  ?  Is  it  any  thing  that  we  read  in  books  ? 
No,  it  is  the  evidence  in  ourselves,  of  the  molli- 
fying spirit  of  his  love,  when  we  turn  our  atten- 
tion to  him  and  obey  him. 

We  have  an  evidence  above  all  other  evi- 
dence. There  is  nothing  in  earth  or  in  heaven, 
which  can  give  us  so  clear  an  evidence.  On  the 
contrary ;  is  there  any  thing  in  the  book,  or  in 
all  books,  that  can  convince  us  of  sin  as  he  does 
by  his  spirit  ?  What  is  it  that  makes  us  feel  guil- 
ty, when  we  know  that  we  have  gone  contrary 
to  the  light  and  truth  of  God  in  our  own  souls? 
Is  it  not  the  evidence  we  have  in  ourselves  that 
brings  guilt  ?  Is  it  in  the  book  ?  No,  but  we  feel 
it  immediately  from  God.  We  do  not  feel  it 
from  the  book  or  the  laws  of  men,  in  relation  to 
the  things  of  God.  We  feel  it  from  the  moving 
and  operation  of  his  light  in  our  own  souls ; 
which  brings  its  own  evidence,  and  condemns  us. 
Thus  we  are  compelled  to  plead  guilty ;  for  in 
his  presence  we  dare  not  do  otherwise.  It  is 
because  we  know  we  have  turned  away  from  his 
commands  :  and  it  is  not  the  book  which  taught 
us  to  know  it  ?  It  is  something  not  to  be  found 
written  in  all  the  books  in  the  world. 

I  have  felt  the  experience  of  this  myself.  I 
have  felt  myself  accused,  and  my  soul  convict- 
ed, when  all  the  books  in  the  world  would  not 
have  disturbed  me.     Here  the  light  tliat  was 


106 

struck  up  iu  my  soul,  gave  me  a  clear  evidence 
of  my  case ;  and  many  times  in  things  which 
tije  laws  and  customs  of  man  would  have  justi- 
fied as  riglit.  But  this  divine  light,  told  me  it 
was  sinful  in  the  sight  of  God,  notwithstanding 
all  the  books  left  me  without  condemnation. 
The  divine  light  opened  to  my  view  the  impro- 
priety of  it ;  for  I  was  impeached  and  bound  to 
plead  guilty,  when  I  had  done  that  which  the 
light  showed  me,  was  not  consistent  with  the 
will  of  a  gracious  God. 

Has  not  this  been  your  case,  my  friends?  1 
apprehend  it  must  have  been  the  case,  more  or 
less,  with  you  all ;  unless  you  have  been  very 
unmindful ;  unless  you  have  been  careless  and 
indifferent  about  truth  and  error;  and  unless 
you  have  given  up,  to  pursue  your  own  desires, 
whether  right  or  wrong ; — unless  you  have  be- 
come callous  before  God,  and  your  light  has 
been  turned  into  darkness. 

See  the  command  of  the  blessed  Jesus  to  his 
disciples,  when  he  sent  them  forth.  They  were 
to  go  without  purse  or  scrip;  without  asking 
any  thing  from  man,  but  depending  on  God  Al« 
mighty  for  ability  in  what  to  say.  They  were 
not  to  meditate  upon  what  to  say.  Now  we  see 
that  all  man-made  ministers,  are  all  the  minis- 
ters of  Babylon — are  direct  antipodes  to  this  doc- 
trine. They  stand  as  antipodes,  in  direct  oppo- 
sition to  God  and  his  law.  They  preach  for  hire 


107 

and  divine  for  money;  but  not  one  step  will 
they  take;,  to  do  the  least  thing,  unless  they  are 
to  be  rewarded  by  some  pecuniary  means,  or 
worldly  honour  from  man.  Hence  they  all  stand 
in  direct  opposition  to  the  light ;  and  we  see  it  in 
the  clear  light  of  day,  that  these  are  the  ones  who 
make  up  this  mystery  Babylon.  And  it  is  out 
of  this  Babylon,  I  call  you  to  "  come  out" — to 
come  away,  and  be  not  partakers  with  her  in 
her  sins,  lest  ye  also  partake  of  her  plagues. 
For  her  sins  are  exalted  to  Heaven ; — the  Lord 
has  beheld,  and  will  reward  her  according  to 
her  works ;  according  to  what  she  has  done,  in 
oppressing  and  deceiving  others.  This  is  mys- 
tery Babylon,  the  mother  of  harlots  ;  and  abo- 
minations  of  the  earth.  And  are  they  not  unit- 
ed, in  all  the  cruelties  and  bloodshed,  and  en- 
slaving their  fellow  creatures ;  and  thus  going 
on,  hand  in  hand,  in  direct  opposition  to  God— 
and  his  law  and  will  concerning  us.  How  this 
oppression  yet  prevails  within  the  borders  of  this 
mystery  Babylon. 

It  is  high  time  that  all  the  Lord's  children 
should  come  out,  and  take  a  stand  against  these 
enormities.  Now  there  can  be  but  two  parties 
in  the  business,  the  Lord's  children,  and  the 
children  of  men.  The  children  of  men  are  those 
who  move  on  in  their  own  wisdom  and  invention : 
decide  for  themselves,  and  pay  no  regard  to  the 
law  of  Grod,  written  in  their  own  hearts.     They 


108 

build  up  systems  and  societies,  and  make  a  gteat 
show,  under  a  pretence  of  doing  the  Lord's 
work,  when,  alas !  he  has  not  called  them,  nor 
sent  them,  nor  inspired  them  with  his  love  or  light 
in  the  work.  They  have  taken  up  in  their  own 
wisdom  and  understanding,  those  things  which 
men  can  use  at  then-  pleasure,  the  letter.  Thus 
they  can  turn  it  every  way,  and  fashion  it  to  suit 
every  building,  according  to  their  own  minds  and 
imaginations;  and,  therefore,  they  build  up  a 
great  many  systems  which  differ  in  their  out- 
ward appearance,  but  they  are  all  under  "  the 
great  king  of  the  locusts,"  which  the  apostle 
saw  come  ''  up  out  of  the  bottomless  pit ;  and 
which  had  power  to  hurt  men." 

Oh,  my  friends,  my  mind  is  led,  by  gospel 
love,  to  speak  the  truth  in  plainness.  The  time 
has  come  when  we  must  no  longer  tamper  with 
one  another;  for  God  calls  for  the  truth,  and 
that  every  man  should  speak  the  truth  to  his 
neighbour,  without  feigned  words :  that  so  we 
may  become  helpers  in  the  great  work  of  our 
soul's  salvation,  by  encouraging  one  another  in 
all  things,  without  fear,  and  without  favour  of 
men.  As  this  comes  to  be  our  happy  experience, 
we  shall  be  able  to  cast  out  all  fear  of  man:  and 
how  wonderfully  this  fear  prevails.  How  few 
are  there,  among  those  who  profess  even  to  be 
men  of  understanding  and  capacity,  who  are  not 
afraid  of  man?   They  dare  not  acknowledge  the 


109 

plainest  truths,  for  fear  of  one  another.     What 
servants  can  these  be  to  the  Almighty?     They 
are  poor  servants.  Oh!  turn  inward  to  the  grace 
of  God  in  the  heart;  and  be  willing  to  come  like 
humble  Mary,  formerly,  when  under  the  outward 
dispensation,  and  have  but  one  teacher,  as  she 
had.     She  had  but  one  teacher,  Jesus,  in  the 
outward,  and  she  was  willing  to  sit  down  in  si- 
lence at  his  feet,  and  wait  to  hear  the  gracious 
words  of  his  mouth.  See  how  Christ  communed 
with  his  disciples,  when  he  was  about  to  leave 
them.     He  showed  them  the  necessity  of  this 
humiliated  state.     He  told  them  to  wait  at  Je- 
rusalem, to  sit  down  in  a  state  of  nothingness 
and  self-abasement ;  and  not  stir  nor  to  do  any 
thing,  to  proclaim  him,  or  bear  witness  of  his 
name,  till  the  Holy  Ghost  should  descend  upon 
them.  He  said  "  tarry  at  Jerusalem,  until  ye  be 
endued  with  power  from  on  high."     He  did  not 
tell  them  the  time  nor  the  season,  for  he  knew 
it  not ;  the  times  and  seasons  were  in  the  Fa 
ther's  hands,  and  the  Son  knew  it  not. 

Here  now  as  they  had  lost  their  outward 
teacher,  whom  they  depended  upon,  they  could 
do  nothing.  Here  they  learnt  self-abasement ; 
here  they  learnt  humiliation  of  soul,  in  this  de- 
based state ;  while  they  sat  waiting  and  looking 
for  the  promise  of  the  Father,  which  he  had  de- 
clared  should  be  manifested  to  them.  Here  their 
minds  were  brought  into  a  preparation  to  receive 


110 

him.  And  so  they  did  receive  him,  and  line^v 
him  to  come  with  power.  So  it  will  be  with 
every  one  of  us,  and  it  is  necessary  for  us,  in- 
dividually, to  be  brought  into  the  same  state  of 
abasement,  and  there  wait  for  the  Comforter  to 
come :  to  hear  the  voice  of  the  true  shepherd  in 
our  own  hearts. 

Oh!  had  not  our  first  parent  deviated;  would 
not  the  Lord  have  led  him  up  in  due  time  to  the 
knowledge  of  science?  Yes  :  for  he  had  placed 
in  him  a  desire  for  knowledge ;  and  had  he  not 
gone  beyond  the  bounds  prescribed,  but  waited 
under  the  divine  manifestation,  he  would  have 
gradually,  opened  to  him  a  knowledge  of  good 
and  evil,  and  it  would  not  have  been  death  to  him. 
But  when  he  chose  to  take  it  for  himself,  and  to 
turn  aAvay  from  his  supreme  director ;  then  he 
slew  the  lamb  in  his  own  soul ;  ''  the  lamb  slain 
from  the  foundation  of  the  world."  It  was  slain 
by  our  first  parents ;  and  has  been  slain  by  every 
one  of  us  since,  by  our  sins.  This  was  the  true 
light  of  Grod  in  the  soul.  By  turning  from  it,  it 
becomes  dead  to  us,  and  we  dead  to  it.  And 
hence  the  command  was  verified  and  fulfilled : 
•^  In  the  day  thou  eatest  thereof,"  or  presumest 
to  be  as  God,  to  know  good  and  evil,  ^^thou 
shalt  surely  die."  And  we  do  so  now ;  there- 
fore so  long  as  we  pursue  our  own  will  and  our 
o^\Ti  way,  death  and  darkness  is  our  portion 
continually. 


Ill 

Man  knows  nothing  of  the  things  of  God  as 
he  ought  to  know  them ;  therefore,  my  friends, 
be  persuaded  and  entreated  to  turn  about  and 
remember  the  ^^  father's  house  where  there  is 
bread  enough  and  to  spare.''  And  are  there  not 
those*  present,  whose  souls  are  hungering  after 
righteousness ;  but  who  are  running  about  after 
the  lo  heres,  and  lo  theres,  that  are  up  and  down 
in  the  earth  ?  Oh,  my  friends,  run  no  longer 
after  the  lo  heres,  and  lo  theres.  Your  Saviour 
is  within  you,  he  is  not  without  you,  he  never 
can  be  found  without ;  he  is  not  to  be  known 
except  in  your  own  souls.  Nothing  but  the  im- 
mortal soul  of  man  is  a  recipient  for  the  power 
and  the  spirit  of  God ; — nothing  else  can  receive 
the  word  of  God.  It  must  be  immediate,  and 
will  be  so  to  every  one  that  seeks  aright  and 
turns  inward.  We  must  have  patience  and  not 
do  as  our  first  parents  did.  It  will  not  do  to 
set  ourselves  to  work  as  Saul  did, — and  what  a 
curse  he  brought  upon  himself.  And  so  it  will 
be  with  us,  my  friends,  if  we  set  about  any  reli- 
gious matter  in  our  own  will ;  it  will  be  a  curse 
to  us.  ' 

Let  us  wait  and  be  humble ;  for  it  is  the  hum- 
ble that  he  teaches  his  ways,  and  guides  in  the 
path  of  righteousness.  Let  us  be  like  those  that 
are  poor  in  spirit.  ''  Blessed  are  the  poor  in  spi- 
rit: for  theirs  is  the  kingdom  of  heaven.  Blessed 
are  they  that  mourn :  for  they  shall  be  comfort- 


112 

ed.     Blessed  are  the  meek :  for  they  shall  in- 
herit the  earth.  Blessed  are  they  which  do  hun 
ger  and  thirst  after  righteousness  :  for  they  shall 
be  filled.'' 

Here  we  see  where  the  blessing  rests.  It  is 
not  upon  the  active  professor :  it  is  not  upon  the 
man  and  the  woman  that  can  go  to  the  altar  at 
any  time  they  please,  and  do  as  they  please ; 
and  turn  away  into  the  world,  and  gratify  their 
selfish  desires,  by  aggrandizing  the  creature,  to 
be  seen  of  men. 

Oh!  that  1  could  persuade  you,  to  give  up  all 
your  old  religion,  that  stands  in  the  letter.  I 
make  no  distinction ;  for  all  religions  that  stand 
in  the  letter  are  alike ;  for  the  letter  killeth.  Give 
all  up,  and  come  down  into  that  situation,  in 
which  Jesus  left  his  disciples.  Nothwithstand- 
ina;  all  that  lie  had  done  for  them ;  and  all  the 
miracles  he  had  wrought  among  them,  he  told 
them,  they  must  come  to  an  end  of  it.  "  It  is 
expedient  for  you,  that  I  go  away:  for  if  I  go 
not  away,  the  Comforter  will  not  come  unto  you ; 
but  if  I  depart  1  will  send  him  unto  you." 

All  must  go  away.  We  must  no  longer  look 
to  the  letter,  let  it  come  from  what  source  it  may ; 
it  is  no  difference.  He  directed  them  to  wait 
for  the  spirit.  "  I  will  pray  the  Father,  and  he 
will  send  you  another  Comforter  f  another  than 
the  letter,  and  different  from  any  that  you  ever 
heard  verbally  from  me,  or  from  men ;  for  it  is 


113 

all  but  letter ; — all  that  can  come  to  you  through 
your  external  senses.  But  the  Avill  of  Grod  ma- 
nifested within  us,  never  can  come  through 
the  external  senses,  it  must  come  through  the 
spiritual  senses  :  and  then  it  will  quicken  the 
soul,  open  the  blind  eye  and  deaf  ear  of  the 
soul,  so  that  it  can  see  and  hear  the  things  of 
God  clearly.  The  time  has  come,  I  believe,  when 
it  is  necessary  to  give  up  all  our  old  foundations, 
and  suffer  them,  my  friends,  to  pass  under  judg- 
ment,—that  judgment  may  pass  upon  all,  and 
that  his  truth  may  be  revealed.  '^  It  is  expedi- 
ent that  I  go  away :  for  if  I  go  not  away,  the 
Comforter  will  not  come ;  but  if  I  go  away,  I 
will  pray  the  Father,  and  he  will  send  another 
Comforter.''  Another  in  what  respect  ?  A  spir- 
itual one,  disencumbered  with  any  thing  corpo- 
ral ; — entirely  spiritual  and  nothing  else.  Why? 
Because  the  soul  of  man  is  purely  spiritual ;  and 
nothing  can  have  communion  with  the  Father, 
but  that  which  is  a  spiritual,  an  immortal  soul. 
Every  thing,  then,  derived  from  the  letter,  must 
come  through  the  external  senses,  and  can  only 
answer  for  the  outward  creature  :  but  when  the 
spiritual  senses  are  quickened  by  the  coming  in 
of  the  spmt  of  Grod,  and  the  shining  of  his 
light  upon  the  soul,  it  opens  a  renewed  inter- 
course with  liis  creature  man,  as  he  did  witli  our 
first  parents  in  tlie  beginning,  in  Eden's  garden. 
What  is  Eden's  garden,  my  friends  ?  It  is  * 


114 

the  place  where  the  Lord  God  is  pleased  to 
commune  with  his  creatures  face  to  face^  and  no 
wliere  else :  it  is  every  w  here^  w  here  God  is. 
It  was  undoubtedly  the  design  of  Heaven,  that 
man  should  never  transgress ;  but  always  be  con- 
versant with  his  Creator  in  spirit.  For  there  is 
no  conversing  with  God  Almighty,  but  in  the 
spirit.  Here  our  first  parents  held  holy  com- 
mune with  him,  w^hile  they  were  faithful  and 
obedient.  But  we  have  all  turned  aside  as  they 
did.  For  we  discover  that  w  hen  the  Lord  im- 
peached them,  and  brought  them  to  conviction,  no 
doubt  he  granted  them  repentance  ;  and  we  read 
that  he  clothed  them  with  ''  coats  of  skins  to  co- 
ver their  nakedness."  And  what  was  this  na- 
kedness ?  You  do  not  suppose  ignorantly  it  was 
the  animal  body  that  was  naked  ?  No,  it  was 
the  nakedness  of  the  soul,  that  they  knew  they 
could  not  hide  from  the  All  seeing  eye.  It  was 
the  soul  that  w  as  open  and  naked ;  for  what  can 
transgress  against  God,  except  it  be  the  soul  ? 
This  poor  animal  body  cannot  commit  sin 
against  God,  nor  was  it  ever  to  do  a  good  act 
of  itself.  It  is  not  in  bones  to  think,  or  flesh 
to  reason ; — it  is  the  soul  only  that  can  have 
communion  with  God  ;  because  that  communion 
can  only  be  spiritual.  These  coats  of  skin  that 
he  covered  them  with,  are  emblems  of  a  more 
durable  covering ;  and  he  clothed  them  again 
with  his  holy  spirit.  Here  now  is  encourage- 
ment for  every  one  :  for  although  we  have  abun- 


115 

dantly  exceeded  them  in  transgressions  ;— 
though  they  were  guilty  of  but  one  transgression, 
and  we  have  been  guilty  often  thousand ;  yet  his 
arms  are  open  to  receive  us,  if  we  will  come  out 
of  Babylon.  I  say,  if  we  will  only  come  out  of 
Babylon,  he  will  receive  us ;  he  will  show  us  our 
transgressions  and  make  us  sensible  of  our  sins; 
and  if  we  will  only  turn  about  and  cease  to  do 
evil,  under  the  leading  of  his  blessed  spirit,  re- 
lieve the  oppressed,  and  plead  for  the  widow^ 
then  see  how  he  would  lead  us  along.  Then, 
and  not  until  then,  will  he  reason  with  us  face 
to  face.  "  Come  now,  and  let  us  reason  together, 
saith  the  Lord :  though  your  sins  be  as  scarlet, 
they  shall  be  as  white  as  snow,  though  they  be 
red  like  crimson,  they  shall  be  as  wool.  If  ye 
be  willing  and  obedient,  ye  shall  eat  the  good  of 
the  land ;''  but  if  you  do  not,  the  contrary  will  be 
your  portion.  Then  he  would  clothe  us  with 
coats  of  skin  again,-^with  his  holy  spirit ;  and 
we  should  joy  in  the  God  of  our  salvation. 

Oh  !  be  engaged,  my  dearly  beloved  friends ; 
my  dearly  beloved  young  people,  remember 
your  Creator  in  the  days  of  your  youth ;  for  now  is 
the  best  time  to  serve  the  Lord.  He  has  not  made 
us  to  serve  and  please  ourselves ;  but  we  are 
made  to  serve  and  please  God ; — ^to  glorify  God 
and  enjoy  him  forever.  Therefore,  every  thing 
you  do,  must  all  be  for  this  blessed  end ;  whe- 
ther  in  eating,  in  drinking,  or  in  putting  on  ap- 
parel.    You  must  be  so  under  his  direction  as  to 


116 

demean  yourselves  ri^^btly  in  all  these  things : 
for  God  loveth  righteousness,  but  hatetli  iniquity. 
13ut  if  we  come  up  as  his  beloved  sou  was  said  to 
come  up,  we  shall  be  blessed  likewise.  There- 
fore, as  God  anointed  him  with  the  oil  of  glad- 
ness, so  he  will  do  for  you,  my  dear  young 
friends :  were  you  concerned  to  walk  in  the  path 
of  rectitude,  love  righteousness,  and  hunger  and 
thirst  after  it,  waiting  upon  the  Lord  to  direct ; 
then  it  would  be,  tliat  his  fear  would  so  dwell 
in  your  hearts,  that  you  would  be  afraid  to  eat  or 
to  drink,  or  to  do  any  thing,  in  your  own  will. 
You  would  wait  in  all  things,  to  know  the  will 
of  your  Heavenly  Father ;  so  in  all  things,  like 
our  blessed  pattern,  you  could  say,  I  find  I 
am  not  here  to  do  mine  own  will,  but  the  will  of 
him  that  sent  me,  and  to  finish  his  work. 

Oh !  may  your  souls  be  won  to  God  for 
ever  hereafter;  for  he  stands  ready  to  bless  you  : 
he  cannot  be  a  partial  God.  I  can  look  back  to 
my  childhood,  and  see  his  mercy  and  kindness 
toward  me.  How  it  often  softened  my  heart  and 
clothed  me  with  feelings  of  love.  1  knew  not 
from  whence  it  came,  but  it  caused  me  to  look 
up  and  love  him.  When  I  transgressed,  I  was 
ready  to  reprove  and  impeach  myself  for  my  fol- 
ly. My  pillow  was  often  wet  with  my  tears, 
when  I  was  very  young. 

So  he  will  do  for  you,  if  you  will  come  unto 
him,  for  he  is  a  God  of  equity  and  truth  ; — he 
cannot  be  partial  to  the  children  of  men.  And 


117 

therefore,  lie  is  'willing  to  come,  and  be  your 
Comforter ;  to  turn  the  hearts  of  the  children  to 
the  fathers ;  to  make  ready  a  people  prepared 
for  himself.     This  he  is  doing  now,   and  has 
been  doing  in  all  ages  of  the  world.     He  wills 
not  the  death  of  any  one,  but  that  all  should  re- 
turn, repent,  and  live.     Oh !  that  we  might  all 
believe  this  doctrine,  and  never  give  heed  to  thai 
diabolical  doctrine  of  predestination :  that  God 
has  elected  a  certain  portion  to  eternal  life,  and 
a  much  greater  class  of  his  children  to  suffer 
eternal  punishment.     How  abhorrent  to  every 
rational  soul,  to  suffer  the  thought  to  pass,   or 
listen  to  the  doctrine  as  believing  it  in  any  de- 
gree.    No,  he  has  placed  us  here  for  a  great  and 
glorious  purpose ;  and  endowed  us  with  under- 
standing hearts ;  and  he  has  given  us  a  portion 
of  power,  whereby,  being  free  agents,  we  may 
elect  for  ourselves.     Otherwise  we  could  never 
rise  to  that  glorified  state,  to  make  us  fit  to  be 
communicants  with  him  in  the  celestial  regions. 
He  has  given  us  power  to  make  our  own  elec- 
tion; and  none  are  elected  of  God,  who  do  not 
elect  the  Lord  for  their  portion,  and  the  God  of 
Jacob  for  the  lot  of  their  inheritance.     Those 
who  elect  him  are  his  elect,  and  none  others  : 
and  these  elect  will  show  forth  that  they  are  the 
elect  by  their  works;  for  ^^by  their  fruits  ye 
shall  know  them."     Those  who  elect  the  Lord 
for  their  portion,  will  show  it  by  their  works  : 


118 

for  they  will  be  filled  with  love  and  charity  for 
their  fellow  creatures,  without  hypocrisy.  No- 
thing else  can  give  a  proof  of  our  christian  pro- 
gress, but  our  works  of  righteousness.  We  all 
have  an  example  to  walk  by.  We  that  have  the 
privilege  of  reading  the  example  of  the  blessed 
Jesus.  He  began  his  Avork  of  righteousness  in 
his  childhood ;  and  so  we  ought  to  do.  For  we 
read  that  he  grew  in  stature,  and  in  favour  with 
God  and  man,  and  the  grace  of  God  was  upon 
1dm ;  and  it  was  this  grace  that  led  him  to  sub- 
mit to  his  Father's  w  ill.  Did  we  according  to 
our  measure  begin  in  our  childhood ;  and  were 
we  as  attentively  engaged,  it  would  lead  us  in 
the  same  way ;  and  because  we  are  not,  his  ex- 
ample condemns  us. 

He  showed  by  his  own  walk  that  he  did  his 
Father's  will  in  all  things;  and  so  ought  we  to 
follow  his  example.  So  it  becomes  our  absolute 
duty,  to  attend  to  the  light  of  the  spirit  as  mani- 
fested to  us ;  and  when  we  do  this,  if  we  feel 
guilty,  we  know  that  we  have  transgressed 
against  his  holy  will :  for  nothing  but  an  absolute 
knowledge  of  this,  could  make  a  rational  crea 
ture  feel  guilty.  The  very  moment  we  feel 
guilty,  we  acknowledge  in  the  sight  of  heaven 
that  we  have  transgressed,  against  God's  holy 
law.  Oh!  my  friends,  that  we  might  learn  by 
the  things  that  we  suffer.  We  must  come  into  his 
image  in  righteousness ;  for  nothing  else  can  Intro- 


119 

duce  us  into  the  kingdom  of  heaven,  but  to  come 
into  the  image  of  Jesus ;  into  his  righteousness 
and  faitlifulness  to  his  heavenly  Father.  Here 
we  may  follow  him ;  and  even  those  who  have 
never  heard  the  name  of  the  gospel ;  nay,  every 
creature  under  heaven,  of  every  nation,  has 
a  witness  in  themselves.  There  they  know  what 
the  mind  of  the  Great  Spirit  is ;  there  they  know 
the  mind  of  Jehovah,  by  whatever  name  he  may 
be  called.  They  can  all  come  home  to  the  wit- 
ness of  God  in  their  own  souls ; — there  they  feel 
all  their  condemnation.  We  have  a  gracious 
God  to  do  with ;  who  is  able  to  give  all  that  is 
necessary.  If  the  Scriptures  were  absolutely 
necessary,  he  had  power  to  communicate  them 
to  all  the  nations  of  the  earth.  For  he  has  his 
%vay  as  a  path  in  the  clouds ;  he  knows  how  to 
deal  out  to  all  his  rational  children.  But  they 
were  not  necessary;  and  perhaps  not  suited  to 
any  other  people  than  they  to  whom  they  were 
written.  Is  it  to  be  supposed  that  he  has  neglect- 
ed any  nation  ?  Can  we  suppose  that  he  has 
forgotten  the  rest  of  the  nations  of  the  earth  ?  No, 
he  has  dispensed  a  suitable  law,  to  answer  every 
purpose,  as  completely  as  the  law  to  the  Israel- 
ites  answered  for  them ;  for  otherwise  he  is  a 
partial  God.  But  he  is  not  partial ;  for,  to  every 
nation  he  deals  in  his  own  way,  according  to  his 
own  loving  kindness ;  and  these,  in  proportion 
to  their  faithfulness,  come  to  be  united  to  him, 


i^u 


aud  to  know  salvation  as  completely  as  any 
others.  Oli !  let  eveiy  christian  professor  look 
at  home:  let  him  remove  the  heam  out  of  his  own 
eye  before  he  attempts  to  remove  the  mote  out 
of  his  brother's  eye  in  other  nations.  But  are 
they  not  going  on^  '^  encompassing  sea  and  land 
to  make  one  proselyte  ?"  And  when  he  is  made, 
they  have  made  him  two-fold  more  the  child  of 
hell  than  he  Avas  before.  It  is  to  be  feared  that 
this  is  too  true.  Oh !  come  out  then  from  amongst 
them;  come  out  from  all  these  mixtures,  and 
have  no  fellowship  with  the  unfruitful  works  of 
darkness.  Oh !  "come  out  of  Babylon,  my  people; 
be  not  partakers  in  her  sins,  lest  ye  partake  also 
of  her  plagues." 

It  was  nothing  but  turning  to  the  letter  that 
led  to  the  apostacy — turning  away  from  the  spi- 
rit— nothing  else, — that  was  the  whole  cause  of 
it.  It  is  very  easy  to  be  seen  from  the  records  of 
the  church,  and  from  the  reason  and  nature  of 
things ;  because  as  they  were  attentive  to  the  di- 
rections of  Jesus,  they  were  to  do  nothing  till 
they  had  received  power  from  on  high.  There- 
fore he  never  recommended  them  to  any  book, 
nor  was  it  needful.  For  as  they  attend  to  the 
one  thing  needful,  each  one  has  that  which  com- 
prehends ten  thousand  times  more  than  all  the 
books  in  the  world  can  comprehend.  Because 
every  thing  is  comprehended  in  the  gift  of  God 


121 

in  the  soul ;  and  would  be  revealed  in  the  right 
time  to  them,  and  thus  have  brought  them  to- 
gether in  the  bonds  of  love  :  although  they  did 
not  get  out  from  under  the  traditions  of  their 
fathers; — wherefore,  not  getting  clear  from  these, 
soon  after  the  primitive  times, — they  soon  began 
— the  survivors  of  them — to  cry  out,  "  1  am  of 
Paul;  lof  ApoUos;  and  I  of  Cephas.''  Tojustify 
themselves,  they  took  up  the  writings  of  these 
individuals.  Here  now,  see  they  turned  from  the 
Spirit  into  the  letter  tliat  killeth.  And  so  it  has 
been  by  attending  to  the  letter,  darkness  has 
spread  itself  over  Christendom,  working  in  her 
own  will  by  the  letter,  and  not  by  the  Spirit;  and 
it  will  never  be  good  day  with  us  till  we  turn 
back  to  first  principles. 

A  little  caution  arises,  and  a  word  before  we 
part.  My  dear  friends,  judge  nothing  before 
the  time.  As  we  have  been  quietly  and  so- 
lemnly together,  let  us  not  enter  into  conversa- 
tion about  what  we  have  heard.  Let  us  take  it 
home  and  ponder  it  in  our  own  hearts;  let  us 
search  and  see  for  ourselves,  whether  these 
things  are  so  or  not ;  and  then  we  shall  be  pro- 
fited by  what  we  have  heard.  But  I  have  often 
thought  it  has  been  the  case,  after  a  solemn  meet- 
ing, by  entering  into  conversation  about  what 
has  been  heard,  that  it  luis  all  been  talked  away; 
and  the  hearers  have  been  like  a  door  upon  its 


122 

hinges^  we  go  as  we,  come^  and  we  come  as  we 
go ;  without  being  any  better  for  it.  Let  us  then 
settle  down  in  our  own  minds;  and  consider, 
that  now  is  the  accepted  time;  now  is  the  day  of 
salvation,  while  tlie  Lord  in  his  mercy  is  waiting 
upon  us,  and  ^  isiting  us  by  his  light  and  love  in 
our  hearts. 


SERMON  VI. 

DELIVERED  AT  FRIENDS*  MEETING-HOUSE,  ABINGTON,  IN 
MONTGOMERY  COUNTY,  ON  SECOND  DAY  MORNING,  6th 
OF  TWELFTH   MONTH,    1824. 

My  mind,  since  sitting  in  this  meeting,  has 
been  considerably  oppressed  with  a  death-like 
state ;  a  state  of  ease  and  carnal  security  :  and 
the  language  of  my  spirit  has  been,  Awake,  O 
sleepers,  arise  from  the  dead,  and  your  light 
shall  come.  It  will  break  forth  out  of  obscuri- 
ty, and  your  darkness  shall  be  as  the  noon  day. 

The  design  and  end  of  the  new  covenant  does 
not  intend  any  thing  more  nor  less,  than  a  recon- 
ciliation of  man  to  his  Maker,  and  to  his  fellow 
creature.  For  this  is  all  that  is  wanting,  in  or- 
der to  prepare  and  put  man  in  a  condition  to 
fulfil  the  end  of  his  creation.  It  was  only  a 
new  covenant  to  Israel.  It  was  not  new  to  any 
other  nation  of  the  earth ;  because  Israel  was 
the  only  people,  with  whom  the  Lord  had  made 
an  outward  covenant,  which  was  to  wax  old. 
The  covenant  that  God  made  with  man,  in  the 
beginning,  remains  still  unbroken  on  his  part : 
and  is  the  same  to  all  the  nations  of  the  earth ; 
a  covenant  of  love  and  of  life,  standing  in  this 


( oiulition    principally  and  alone :  ''  Obey  my 
word,  and  thy  soul  shall  live.'' 

Tlie  New  Testament,  so  called,  which  is  usu- 
ally bound  up  in  the  book  called  the  Bible,  com- 
prehends no  covenant :  there  is  nothing  in  it  that 
appertains  to  a  covenant.    It  consists  chiefly  and 
principally  in  a  biographical  account  of  the  birth, 
the  miracles,  and   the   excellent  life   of  Jesus 
Christ,  the  son  of  ^Nlary ;  and  of  the  epistles  and 
writings  of  his  apostles.  But  the  covenant  made 
with  Israel,  as  comprehended  in  what  is  called 
the  Old  Testament,  was  a  real  covenant,  and 
was  bound  in  a  very  solemn  manner,  and  had  its 
witnesses.     It  a^  as  a  covenant,  founded  upon  a 
promise  made  to  Abraham — righteous  Abraham, 
— for  whose   righteousness,   God  promised  to 
him,  that  he  would  bless  him  and  his  seed ;  that 
he  would   bless  his  offspring,  l)y  giving  them  a 
certain  land,  which  he  would  make  the  glory  of 
all  lands  ])y  bis  blessings.     No  doubt  he  fore- 
saw, the  state  and  condition,  into  which  the  off- 
spring of  Abraham   would   be   brought,  when 
they  came  to  be  a  great  people,  after  being  deli- 
vered from  the  bondage  into  which  they  were 
brought  by  going  down  willingly  into  Egypt. 
They  were  not  then  prepared  to  receive  any 
other  covenant  than  the  one  which  he  gave  them ; 
and  which  related  to  the  good   things   of  this 
world.     This  he  fulfilled  according  to  his  pro- 
mise, by  giving  them  a  good  land :  which,  in  all 


125 

respects,  carried  a  figure  of  Heaven  to  the  soiiL 
It  had  every  thing  that  could  give  rejoicing  to 
the  animal  bodies  of  Israel, 

This  covenant  was  perfect,  and  contained  a 
perfect  rule;  tlie  design  of  which  was,  to  reconcile 
the  people  to  God  Almighty,  and  to  each  other ; 
and  as  far  as  they  were  obedient,  it  had  this  ef- 
fect. It  was  placed  in  the  power  of  every  Isra- 
elite, to  fulfil  it ;  and  had  they  done  it,  they 
would  have  been  reconciled  to  God  and  man, 
and  have  lived  in  peace  and  harmony,  till  the 
time  came  for  its  being  done  away,  and  when  he 
had  prepared  a  way  for  a  more  glorious  and  ex- 
cellent covenant ; — which  is  a  law  written  upon 
the  soul  with  the  finger  of  God.  And  had  the 
Israelites  been  faithful,  all  might  have  been  pre- 
pared to  meet  the  introduction  of  this  covenant 
and  law,  spoken  of  by  their  prophets. 

Here  now,  we  see  what  we  want;  we  see  by 
our  own  experience  what  we  lack.  But  if  we 
look  around  us,  how  few  do  we  see,  anion"* 
those  who  make  a  profession  of  being  under  the 
new  covenant  dispensation,  or  rather  the  old  co- 
venant, written  upon  the  heart,  that  God  made 
in  the  beginning,  and  which  has  never  been  bro 
ken,  and  still  continues  on  his  part :  therefore, 
it  all  lies  upon  our  part.  How  few,  I  say,  do 
we  see,  that  have  really  come  into  it.  Yet  it  is  so 
plain — it  is  so  clear — it  is  a  rule  so  perfectly  self- 
evident,  that  no  one  can  err.  if  he  will  butobev. 


126 

Nothing  causes  error,  but  an  unwillingness  to 
obey  this  law  written  upon  the  heart;  for  it  is  writ- 
ten in  characters  which  cannot  be  misunderstood. 
And  were  we  faithful,  and  concerned  to  submit 
ourselves  to  it,  and  to  realize  it  in  all  our  con- 
duct, we  should  become  reconciled  to  our  Hea- 
venly Father  and  to  one  another.  It  is  impossi- 
ble, in  the  nature  of  things,  for  it  to  be  other- 
wise ;  because  the  law  is  in  itself  suited  to  eve- 
ry soul,  and  is  self-evident  to  every  mind ;  there- 
fore, by  a  faithful  adherence  to  it,  we  should 
become  reconciled  to  God  and  to  our  fellow  crea- 
tures ;  and  as  every  one  has  it  in  the  same  way, 
so  it  w^ould  reconcile  us  and  unite  us  as  one. 

By  a  strict  attention  to  this,  we  should  come 
to  witness  the  prayer  of  Jesus  fulfilled ;  when 
he  prayed  concerning  the  disciples,  that  they 
might  become  one  among  themselves :  ^'  that 
as  thou,  Fatlier,  art  in  me,  and  I  in  thee,  that 
they  may  be  one  as  we  are  one." 

Nothing  is  wanting,  my  friends,  but  a  submis- 
sion to  this  inward  divine  law ;  and,  therefore, 
it  behoves  us  to  cast  away  all  confidence  in  eve- 
ry thing  else.  For  if  we  look  back  and  see  the 
covenant,  that  the  Lord  made  with  his  people 
Israel ;  we  discover  that  it  was  alike  to  all  the 
Israelites ;  it  w^as  one  covenant,  and  to  every  one 
alike :  and  hence,  we  see,  that  every  one  might 
have  kept  it — might  have  conformed  to  it.   Eve 


127 

ry  item  was  set  forth;  and  every  Israelite  had  it 
before  his  view.     There  was  no  difficulty  to  un- 
derstand and  obey  it,  had  there  been  a  willing- 
ness on  their  part.     God  had  done  every  thing 
to  make  the  way  clear  and  easy  to  them ;  if  they 
had  been  willing  to  meet  him  in  his  mercy  and 
loving  kindness.     He  would  leave  no  stone  un- 
turned, to  make  the  way  clear  and  easy.  If  there 
was  any  difficulty,  it  was  on  their  part ;  they 
must  have  created  it  all,  for  there  was  none  any 
where  else.     And  the  reason  is,  we  are  unwil- 
ling to  be  governed  by  another; — even  by  him 
who  has  a  right  to  do  all  things  ;  him  that  has 
given  to  every  one  life  and  being,  and  all  the 
blessings  they  enjoy.     Therefore,  it  is  not  just 
that  we  should  be  permitted  to  have  our  way. 
We  ought  to  be  in  complete  subjection  to  his 
holy  will  in  all  things ;  because  if  we  deviate 
from  it,  and  act  according  to  our  own  judgment, 
it  is  an  act  of  great  injustice,  and  a  sin  against 
God. 

The  time  has  come  when  we  ought  to  rally 
to  that  standard — that  noble  and  excellent  one, 
which  is  held  up  by  a  power,  that  nothing  can 
prevail  against ;  that  no  storms  can  baffle  or  dis- 
turb. It  can  never  be  turned  out  of  the  way ; — 
we  shall  see  it  exalted,  as  long  as  we  will  look 
to  it,  and  attend  to  the  great  director,  there  daily 
and  hourly  manifesting  his  will  to  the  children 
of  men,  the  world  over. 


128 

But  this  is  a  way  not  pleasant  to  flesh  and 
blood.  It  is  a  way,  that  is  a  cross  to  every 
thing  selfish  :  and  yet  we  acknowledge  a  belief 
in  the  doctrine,  '^  If  any  man  will  come  after  me, 
let  him  deny  himself,  and  take  up  his  cross,  and 
follow  me/^ — Is  not  this  language  proclaimed  in 
our  souls  continually,  by  that  power  from  Hea- 
ven, which  enlightens  every  rational  creature  of 
God,  making  manifest  in  us  every  thing  reprova- 
ble,  for  vv  liatever  is  reprovable  is  made  manifest 
by  the  light,  and  nothing  can  make  manifest  but 
the  light. 

We  have  all  received  of  this  light  individual 
\j\  and  can  plead  no  excuse; — the  Lord  Al- 
mighty will  leave  us  all  without  excuse  forever. 
For  this  power  of  God  revealed  in  us,  will  al- 
ways make  us  feel  guilty.  It  shows  us  what  we 
ought  to  do,  and  what  we  ought  to  leave  undone: 
and  nothing  ever  made  a  rational  creature  feel 
^uilt,  but  an  absolute  knowledge,  that  it  had 
transgressed  against  this  light,  and  that  it  had 
done  wrong  when  it  might  have  done  right, 
^"'here  is  nothing  else  that  could  impose  guilt  on 
any  living  soul.  I  will  appeal  to  you,  my 
(Viends,  for  tliis  truth. 

But  mankind  have  got  into  such  a  bewildered 
state,  through  their  many  inventions  and  vain 
imaginations  in  which  they  have  been  brought 
up,  that  they  have  been  led  to  put  light  for  dark- 
ness and  truth  for  error.     Hence,  error  having 


129 

•  ecome  established  as  truth,  throue;h  tradition  and 
ducation^ — through  wrong  teachers;  the  great 
truggle  is,  to  get  clear  of  this  bondage.  We 
lave  adopted  error  for  truth ;  and  therefore  when 
we  have  done  error  for  truth,  through  the  trans- 
brmations  of  antichrist;  here  if  we  omit  this 
3rror  a  degree  of  conviction  may  strike  tlie  mind, 
making  it  feel  guilty :  but  this  is  for  want  of  rid- 
ding ourselves  of  tradition  and  prejudice,  and 
coming  under  a  conviction  that  the  light  which 
is  in  us  is  perfect  in  itself.  Therefore  we  ought 
to  try  to  get  out  of  every  thing  which  we  have 
gathered  from  tradition ;  for  we  never  can  know 
Grod  or  his  law,  by  any  thing  without  us,  as  re- 
spects the  law  of  his  new  covenant,  or  the  covenant 
which  God  made  with  man  in  the  beginning ;  and 
by  which  he  was  to  receive  blessings,  on  the  con- 
dition that  he  should  always  obey  his  commands. 
^-  Obey,  and  thy  soul  shall  live,'^  saith  the  Lord 
by  his  prophet,  "  and  I  will  make  an  everlast- 
ing covenant  with  thee."  And  so  he  will,  my 
friends,  undoubtedly.  And,  Oh !  may  w^e  come 
to  a  willingness  to  turn  away  from  every  thing 
outward,  and  gather  inward  to  tlie  law  of  God 
in  our  own  souls. 

We  find  that,  although  these  things  are  so  plain- 
ly written  in  the  book  which  we  call  the  Bible, 
yet  we  feel  and  know,  certainly,  that  there  is  no 
power  in  it  to  enable  us  to  put  in  practice  what 
is  therein  written.     One  would  suppose  that  to 

R 


130 

a  rational  mind^  the  hearing  and  reading  of  the 
instructive  parahles  of  Jesus,  would  have  a  ten- 
dency to  reform,  and  turn  men  ahout  to  truth, 
and  lead  tliem  on  in  it.  But  they  have  no  such 
effect.  We  have  read  the  parable  concerning  the 
kingdom  of  Heaven;  w^herein  and  by  vi^hich  he 
would  show  to  his  disciples,  that  they  should  no 
longer  depend  on  the  outward  law  and  cove- 
nant, or  testament ;  but  that  they  should  turn  in- 
ward. For  he  declared  that  the  kingdom  of 
Heaven  did  not  come  by  any  outward  observa- 
tion ;  because  the  kingdom  was  nearer  to  them 
than  any  thing  outward  could  be.  "  The  king- 
dom of  God  is  within  you ;"  for  where  God  is, 
there  is  his  kingdom ;  there  his  law  is,  and  there 
he  sits  upon  his  throne,  if  the  law  is  obeyed. 
And  to  what  shall  we  liken  it  ?  Jesus  likened 
it  to  leaven,  which  a  woman  took,  and  hid  in  three 
measures  of  meal,  till  the  whole  was  leavened. 
Here  he  tells  us  in  plain  terms  to  turn  inward  to 
the  light  of  God  in  the  soul ;  because  nothing  is 
hid  from  him,  and  we  cannot  escape  reproof  with 
all  our  power.  He  will  reprove  us  for  every 
crime.  Here  now  how  self-evident  it  is  to  us ; 
w^e  feel  his  power  over  every  power,  when  we 
become  passive  like  the  meal,  and  turn  away 
from  our  self-willedness,  and  self-conceiving  and 
contriving,  into  humiliation,  from  a  sense  that  we 
have  not  power  to  do  or  think  any  right  thing 
of  ourselves. 


131 

When  we  become  thus  passive  like  the  meal; 
then,  the  kingdom  of  God  in  the  soul  begins  to 
extend  its  power  and  holy  nature,  influencing  us 
to  a  compliance  with  the  divine  requirements. 
We  may  read  of  this ;  but  has  the  letter  ever 
turned  any  one,  to  the  right  thing,  unless  the 
light  opening  it  to  the  understanding,  has  helped 
him  to  put  in  practice  what  the  letter  dictates  ? 
So  it  is  with  every  thing  external,  in  relation  to 
the  great  work  of  our  souls'  salvation.  And 
yet  all  the  religion  of  Christendom  is  built  up 
upon  the  letter,  and  nothing  else;  and  what 
does  it  do?  It  brings  them  into  that  very  death 
decreed  to  our  first  parents :  "  In  the  day  that 
thou  eatest  tlnereof,  thou  shalt  surely  die.'' — So 
they  w^ho  presume  to  build  up  a  structure  with 
their  own  materials,  they  shall  die  to  Grod ;  be- 
cause by  so  doing,  they  turn  away  from  the  di- 
vine law  and  command.  And  here  they  are  left  to 
grope  in  darkness,  and  to  decide  for  themselves, 
according  to  their  own  vain  imaginations.  Here  is 
death  indeed !  Here  is  darkness  which  is  to  be  felt. 
—And  this  death  will  reign,  till  we  come  to  this 
internal  divine  law  :  as  it  is  written,  "  death 
reigned  from  Adam  to  Moses ;''  and  it  is  now 
reigning  over  the  children  of  men ;  over  every 
one  who  does  not  come  to  attend  to  the  inward 
divine  law,  which  is  shown  to  us  by  the  light  of 
God.  So  long  as  we  keep  from  it,  and  do  not 
come  into  it,  and  enter  into  a  covenant  with  it; 


132 

so  long  are  we  in  tliat  death  and  darkness^ 
Avhich  has  reigned  from  the  time  of  our  entering 
into  Adam's  state,  which  is  a  state  of  death, 
darkness,  disobedience,  and  turning  away  from 
the  divine  light.  It  will  reign  till  we  come  back 
again,  and  renew  the  covenant  with  the  Holy  One. 
And  here  this  light  would  not  only  show  us  all 
our  follies,  and  all  the  vanities  that  are  captivat- 
ing the  minds  of  the  children  of  men ;  some  in 
one  thing,  and  some  in  another :  but  every  thing, 
which  does  not  stand  in  subjection  to  the  divine 
will,  will  be  counted  vanity.  "  Vanity  of  vani- 
ties, saith  the  preacher ;  all  is  vanity,  and  vexa- 
tion of  spirit.'^  We  shall  then  be  brought  to 
leave  all  our  vanities,  that  we  aie  now  in  the 
pursuit  of,  in  ten  thousand  different  ways;  for 
few  of  us  are  alike;  nay,  there  are  no  two  alike. 
Some  are  pursuing  vanity,  in  gathering  riches ; 
and  in  the  accumulation  of  the  world's  trea- 
sures ;  and  others  in  spending  and  squandering 
them.  Others  are  pleasing  themselves  with  vain 
amusements ;  with  decking  their  poor  bodies,  with 
clothing  tenfold  more  insignificant  than  the  clo- 
thing of  the  butterfly ;  because  that  is  according 
to  nature.  So  it  is,  my  friends ;  and  we  never 
can  be  clothed  aright,  till  we  come  to  know  our- 
selves clothed  upon  by  the  spirit  of  God.  Then 
being  clothed  upon  with  his  righteous  spirit  in 
the  heart,  we  shall  clothe  ourselves  with  nothing 
but  what  he  admits  and  sanctifies  to  us,  in  such 


133 

a  way  that  we  shall  feel  thanksgiving  to  him 
for  the  blessing.  Oh !  may  we  dig  deep. 

Some  may  say^  "  is  there  any  religion  in  clo- 
thing?'^ Yes,  there  is  religion  in  everything  that 
is  of  God ;  and  out  of  God,  there  is  no  religion  at 
all.  Every  ribbon,  that  is  put  on  to  gratify  your- 
selves in  the  pride  of  your  hearts,  is  an  idol, 
and  you  worship  it.  You  put  it  on,  because  you 
love  it  better  than  you  love  the  Almighty.  Now 
I  appeal  to  the  youth,  for  the  truth  of  this  decla- 
ration. 

"  These  are  little  things ;"  here  is  the  subtle 
pleader — the  twining  serpent.  Here  he  is 
twining  in  our  propensities,  and  leading  us  to  a 
wrong  use  of  the  gifts  of  a  gracious  Providence; 
we  having  liberty  to  use  them,  instead  of  using 
them  under  God  and  according  to  his  requirings 
in  our  sonls,  we  use  them  for  our  own  gratifica- 
tion.  Here  it  is,  that  the  evil  originates.  Here 
it  is,  that  men  and  women  create  all  the  sin  in  the 
world,  by  following  foolish  fashions,  and  turning 
away  from  simplicity  and  truth,  for  fear  of  man 
— for  fear  of  the  world's  broad  laugh,  and  the 
finger  of  reproach.  Here  we  show  that  we  have 
another  God  before  our  eyes  ;  for  we  care  more 
for  man,  than  we  do  for  our  Creator.  I  want 
you  to  take  this  home  my  friends ;  1  appeal  to 
you — ^you  know  these  truths  to  be  so. 

What  are  these  great  high  crowned  hats? 


134 

Were  they  ever  devised  in  the  wisdom  of  God  ? 
No,  it  is  impossible  that  they  should  be. 

There  are  various,  and  many  ways,  in  which 
we  are  led  away  by  the  evil  workings  in  us,  by 
which  we  abuse  the  blessings  of  a  gracious  pro- 
vidence. The  apostle  sums  all  this  up  in  a  few 
expressions,  which  may  apply  to  almost  every 
thing ;  and  what  an  abundance  of  evil  there  is 
in  the  world,  through  that  one  thing.  Some,  he 
says,  will  say,  ''  we  will  go  into  such  a  city, 
and  continue  there  a  year,  and  buy  and  sell, 
jCnd  get  gain."  What  an  abundance  of  evil 
arises  from  this  Mdlfulness  of  man;  this  sel- 
fish and  presumptuous  disposition  of  an  en- 
tirely dependant  creature.  What  ought  he  to 
do  then?  He  ought  to  keep  in  remembrance, 
that  the  earth,  and  all  that  is  in  it^  is  the  Lord's : 
^Uhe  cattle  of  a  thousand  hills  are  his ;"  and  the 
least  plant  that  grows  is  his ;  the  beasts  of  the 
field,  the  fowls  of  the  air,  the  plants  and  the 
trees  of  the  forest  are  all  his  :  and  we  have  no 
right  to  use  any  of  his  blessings,  only  agreeably 
to  his  good  will  and  pleasure.  We  have  no 
more  right  to  take  the  things  of  Grod,  and  use 
them  for  our  own  selfish  ends,  than  we  have  to 
go  into  our  neighbour's  field  and  take  his  things  : 
Indeed  I  think,  it  a  greater  crime  ;  because  here, 
in  the  first  instance,  I  offend  the  highest ;  I  go 
in  opposition  to  him  who  owns  all  things,  and  to 
whom  all  things  belong. 


135 

In  my  neighbour's  field,  there  may  be  many 
things  growing  spontaneously  by  the  power  of 
God,  without  the  aid  or  cultivation  of  my  neigh- 
bour ;  and,  therefore,  I  might  partake  with  less 
crime,  though  not  in  accordance  with  the  rules 
and  regulations  of  society,  or  the  principles  of 
morality.  Yet,  I  say,  it  would  not  be  as  great  a 
crime,  as  to  use  any  of  God's  blessings,  in  direct 
opposition  to  his  divine  will. 

Now  if  this  be  the  case,  that  we  are  thus  cir- 
cumstanced, in  relation  to  our  great  Creator,  is 
it  not  our  duty,  to  seek  to  know  his  will  ?  We 
should  never  touch  nor  take  any  thing  at  all,  un- 
less we  believe  it  to  be  agreeable  to  his  holy  will. 
Until  we  come  to  this  subjection ;  this  humble 
and  abased  state  ;  we  cannot  be  like  the  passive 
meal;  and,  therefore,  the  leaven  of  the  kingdom 
will  not  work  to  our  profit.  And  we  see  it  does 
not  work  in  us ;  for  we  are  not  reconciled  to  God 
nor  to  one  another.  But  if  we  could  be  brought 
to  this  passive  state,  in  attentive  obedience  to 
the  divine  law  written  upon  our  hearts,  then  we 
should  become  reconciled  to  God,  and  reconciled 
one  to  another.  It  is  impossible  that  there 
should  be  any  jar  or  animosity,  or  any  discord, 
among  the  children  of  men,  who  come  into  this 
condition.  Because,  all  ^Ulie  children  of  the 
Lord  are  taught  of  the  Lord,  and  in  righteousness 
are  they  established  :"  and  great  is  the  peace  df 
these  children.     So  it  would  be  with  us  : — and 


136 

Oh!  that  we  could  see  it!  Oh!  that  the  chil- 
dren of  men  could  see,  that  if  they  were  faithful 
to  the  Lord's  teaching  they  would  dwell  together 
in  harmony:  every  one  would  do  that  justice 
which  the  divine  law  in  the  heart  requires ;  and 
when  we  had  done  perfect  justice,  we  should 
love  one  another  with  pure  hearts.  Here  we 
should  be  united  in  the  bonds  of  unity  and  har- 
mony ;  because  as  God  is  one,  his  truth  is  one, 
his  law  and  light  one ;  so,  as  we  come  under  its 
leading,  and  are  submissive  to  its  holy  influence, 
we  are  brought  into  its  true  nature,  and  become 
one  in  him.  The  prayer  of  Jesus  is  verified,  he 
in  us,  and  we  in  him ;  and  all  would  become  one 
in  the  heavenly  father  together.  For  here  as  we 
come  into  this  unity,  the  soul  surrenders  all  up 
to  its  fatlier,  and  thus  God  becomes  all  in  all. 

Oh !  my  friends,  "  the  height  and  depth  of  the 
riches,  both  of  the  wisdom  and  knowledge  of 
God!"  How  wonderfully  are  they  displayed 
to  the  children  of  men ;  and  yet  how  few  are 
sensible  of  it,  if  we  judge  by  their  fruits.  And  we 
are  to  judge  them  by  their  fruits,  for  "  by  their 
fruits  ye  shall  know  them.'' 

Let  us  look  around  and  observe,  and  see  the 
commotions  and  disturbances,  not  only  among 
nations,  but  in  the  varied  societies  of  professed 
Christians;  and  in  the  varied  families  of  the 
children  of  men.  How  few  are  the  private  fam- 
ilies, who  live  in  harmony,  united  in  the  bonds 


\ 


137 

of  love  and  aflPectioiij  so  as  to  pass  on  at  all  times 
rejoicing  together;  which  would  be  the  case  if 
they  were  under  the  guidance  of  the  divine  law. 
But  here,  any  little  trifle  in  relation  to  the  vani- 
ties of  the  world,  will  produce  strife,  whether  it 
have  a  being  or  not  a  being,  a  reality  or  not  a 
reality.  Because  we  have  been  brought  by  tra- 
dition and  books,  to  believe  this  or  that,  and 
others  will  not  come  down  to  our  standard :  here 
discord  enters ;  and  many  things  rise  up  to  de- 
stroy the  peace  of  families  and  nations.  And  it 
was  said  by  Jesus,  "  think  not  that  I  am  come 
to  send  peace  on  earth :  I  come  not  to  send  peace, 
but  a  sword."  So  it  is  with  this  divine  light.  It 
comes  not  to  give  peace  to  men  in  their  fallen 
condition,  but  to  set  them  at  variance  one  with 
another.  For  every  one  who  attends  to  it  right- 
ly, will  be  opposed  by  those  who  do  not  yield 
obedience  to  it.  "  For  I  am  come  to  set  a  man 
at  variance  with  his  father,  and  the  daughter 
against  her  mother,  and  the  daughter  in  law 
against  her  mother  in  law.  And  a  man's  foes 
shall  be  they  of  his  own  household."  See  how 
fully  it  is  verified  in  the  present  day:  and  Oh! 
that  we  might  learn  by  these  things  deep  wis- 
dom ;  so  as  to  cast  off  all  dependance  on  any 
thing  without  us;  for  every  thing  outward  is 
mortal,  and  will  come  to  an  end.  The  spirit 
must  be  separated  from  matter;  when  the  body 
returns  to  the  dust  from  whence  it  was  taken; 

s 


138 

and  wliile  it  sleeps  in  tlie  bosom  of  the  earth,  the 
soul  will  be  with  God  who  gave  it.  It  has  no- 
thing, therefore,  to  do  with  any  thing  external ; 
for  nothing  corporeal  can  do  it  any  good.  No,  it 
never  can  release  the  soul  from  sin.  None  of  all 
the  outward  offerings  ever  made  the  comers 
thereto  perfect,  as  pertains  to  the  conscience. 
The  only  offering  that  is  acceptable  in  the  sight 
of  Heaven  is  the  offering  of  an  humble  and  a 
contrite  heart,  and  the  soul  that  trembles.  "  Un- 
to that  man  will  I  look  who  is  humble  and  of  a 
contrite  spirit,  and  who  trembleth  at  my  word.'^ 

Oh!  turn,  and  be  persuaded  by  a  brother  that 
loves  you,  and  craves  your  eternal  felicity.  Turn 
your  backs  upon  every  thing  that  is  mortal,  and 
come  to  the  invisible  court,  and  follow  our  great 
pattern  into  the  holiest  of  holies,  where  every 
thing  is  lost  sight  of  that  is  external,  and  the  soul 
comes  to  settle  down  in  the  holy  power  of  God. 
Then  we  shall  not  be  carried  about  by  outward 
things;  we  shall  have  no  cares,  but  the  one  sin- 
gle care  to  know  and  do  the  will  of  our  heaven 
ly  Father  in  all  things :  w  hether  in  eating, 
drinking,  or  in  putting  on  apparel ;  we  shall  be 
willing  to  do  all  for  the  glory  of  God ;  for  this 
was  the  end  for  which  we  were  made  and  crea- 
ted. 

Now  I  hold  these  things  up  as  a  mirror ;  that 
you  and  I  may  compare  ourselves  with  this  view, 
and  see  where  our  dellciencies  and  spots  are. 


189 

For  this  pure  law  is  a  mirror  of  life :  it  will  show 
us  all  our  spots  and  wrinkles^  and  all  the  secret 
crevices  of  our  souls ;  all  our  hidden  sins  will  be 
manifested  by  the  light. 

Oh !  that  the  spirit  that  dwelt  in  David  miglit 
dwell  in  us — ^that  from  a  sense  of  our  impotence 
and  weakness,  our  prayers  miglit  ascend  like  his^ 
^'  Lord,  show  me  my  secret  faults.'^ 

And  what  are  these  faults  that  are  so  various 
and  so  many  ?  Why  some  are  led  away  to  the 
worship  of  images;  by  being  deceived  and  turn- 
ed aside  by  traditions  and  by  books  :  tliey  wor- 
ship  other  Gods  beside  the  true  God.  They  have 
been  so  bound  up  in  the  letter,  that  they  think 
they  must  attend  to  it  to  the  exclusion  of  every 
thing  else.  Here  is  an  abominable  idol  worship^ 
of  a  thing  without  any  life  at  all ;  a  dead  monu- 
ment. Oh !  that  our  minds  might  be  enlightened 
— that  our  hearts  might  be  opened;  that  we 
might  know  the  difference  between  thing  and 
thing.  Most  of  the  worship  in  Christendom  is 
idolatry, — dark  and  blind  idolatry ;  for  all  out- 
ward Worship  is  so:  it  is  a  mere  worship  of  ima- 
ges. For  if  we  make  an  image  even  in  imagina- 
tion, it  is  an  idol. 

There  is  nothing  we  can  resort  to,  but  to  cast 
every  thing  behind  our  backs,  and  turn  inward, 
and  submit  to  the  divine  light  in  our  own  souls. 
It  will  Ije  to  us  like  the  teaching;  of  Tesus  to  his 


140 

disciples,  tvlieu  he  was  Avitii  tliem.  He  told 
them  to  tarry  at  Jerusalem^  to  sit  down  and  wait 
in  humble  silence.  I  must  leave  you.  Your  de- 
pendance  has  been  upon  me;  but  this  depen- 
dance  must  be  taken  away ;  you  must  place  no 
confidence  on  me  any  more.  So,  if  we  have 
been  depending  upon  books,  they  must  go  away 
or  our  Comforter  will  not  come.  There  is  no 
place  in  the  heart  for  him ;  for  there  cannot  be  two 
opposite  things  in  the  soul  at  once.  The  letter 
killeth,  but  the  spirit  giveth  life ;  and,  therefore, 
if  the  letter  take  possession  of  the  heart,  the  spi- 
rit is  ousted,  and  turned  out — ^till  ''  its  head  is 
wet  with  dew,  and  its  locks  with  the  drops  of  the 
night."'  We  have  shut  him  out  1  We  have  shut 
the  truly  beloved  out  of  our  hearts ;  and  instead 
of  looking  within  for  his  law,  we  are  seeking  it  by 
meditating  in  the  letter  without  us !  But  we  should 
meditate  in  the  law  written  in  our  own  souls. 
And  what  benefit  we  should  find  in  this  medita- 
tion !  We  see  the  Israelites— though  their  law 
w  as  so  plain  and  so  clear,  they  were  to  meditate 
in  it,  that  they  might  do  it,  and  obtain  the  bless- 
ings that  were  promised  by  it — which  was  the 
highest  state  they  could  bear.  And  are  we  not 
to  be  as  careful  as  they?  What  they  obtained  by 
meditating  and  living  up  to  the  law,  was  nothing 
but  an  outward  good  land  ;  the  land  of  Canaan. 
But  here  we  have  the  promise,  tliat  if  we  me- 
ditate in  this  inward  divine  law  and  obey  its 


141 

dictates,  Heaven  will  be  our  portion,  we  shall 
live  on  angels'  bread.  Oh !  that  we  might  se^ 
our  darkness.  We  read,  "  the  light  shined  in 
darkness,  but  the  darkness  comprehended  it  not." 
But  if  we  are  willing  to  let  the  light  shine,  it 
will  show  us  our  darkness — dispel  the  darkness ; 
and  as  we  yield  to  the  light,  it  would  dispel 
death  from  our  souls.  The  light  that  was  in  our 
great  pattern,  was  ^^the  light  that  lighteth 
every  man  that  cometh  into  the  world.''  Thus 
we  have  the  testimony  of  an  experienced  apos- 
tle, that  we  have  the  same  light  that  Jesus  had; 
because  this  light  is  Grod's  law  in  us,  that  shows 
us  the  will  of  God :  and  as  we  are  guided  by  it, 
it  makes  us  the  sons  and  daughters  of  God  Al- 
mighty. And  there  is  no  other  way,  there  never 
was,  and  there  never  can  be,  devised  any  other 
way;  because  it  is  the  way  that  God  Almighty 
has  cast  up,  and  it  is  so  plain,  that  the  wayfaring 
man  cannot  err  in  it.  He  directs  all  in  this  way : 
all  are  to  be  led  on  in  obedience  to  the  Lord  Al 
mighty.  But,  oh !  this  dedication ! — how  short 
we  fall  of  coming  up  in  it !  I  am  willing  to  plead 
guilty  with  you.  How  we  are  trying  to  keep 
back  a  little.  We  are  like  Lot,  we  want  a  little 
spot  spared ;  we  are  afraid  to  give  up  all ;  and 
although  the  Almighty  may,  for  a  season,  in 
dulge  our  weakness,  yet  it  is  not  for  us  to  tarry, 
any  more  than  it  was  for  Lot  to  tarry  at  Zoar. 
It  was  so  near  vSodom  that  he  hesan  to  airow 


142 

n^i'iaitl,  and  dare  not  continue  la  it, — So  we  must 
not  continue  in  this  indulgence,  but  go  out  into  a 
wilderness  state,  and  be  content  with  what  the 
Lord  Almighty  is  pleased  to  cast  up,  by  his  light 
and  law.  For  he  does  now  as  formerly : — "  I 
will  allure  her  and  bring  her  into  the  wilderness, 
and  speak  comfortably  unto  her;  and  I  will 
give  her  her  vineyards  from  thence,  and  the  val- 
ley of  Achor  for  a  door  of  hope.'' 

Oh !  that  the  Lord  might  lead  us  into  this  wil- 
derness state,  in  which  we  could  see  no  way  of 
our  own ;  in  which  nothing  but  darkness  would 
surround  us,  till  we  should  come  to  the  light  of 
his  presence.  Here,  when  we  become  willing 
to  Avait  in  self-abasement,  under  a  sense  of 
our  own  inability,  then  he  will  give  us  a  vine- 
yard from  thence,  and  the  valley  of  Achor — a 
valley  of  humiliation,  where  his  honour  dwells. 

But  we  are  too  high  in  our  own  imaginations. 
I  will  do  this  thing,  and  1  will  do  that  thing. 
Oh!  this  great  monster  J,  what  mischief  it 
is  doing.  This  man  of  sin  and  son  of  perdition, 
takes  the  seat  of  God  in  our  hearts ;  and  there 
exalts  itself  above  all  that  is  called  God,  and 
sets  up  its  own  religion  and  worship  in  its  own 
way.  And  here,  like  Jeroboam  the  son  of  Ne- 
bat,  we  make  others  to  sin  by  our  own  example. 
All  worship  set  up  in  man's  wisdom  is  like 
Jeroboam's  worship,  an  abomination  in  the  sight 


143 

of  God.  How  plain  we  can  now  see  it,  as  the 
prophets  of  old  saw  it.  The  hireling  looks 
for  gain.  And  how  much  they  are  like  Jerobo- 
am, who  set  up  an  exalted  place  of  worship,  and 
for  fear  that  they  would  go  to  Jerusalem  to  wor- 
ship  Grod,  he  made  it  to  imitate  the  worship  at  Je- 
rusalem. So  it  is  with  this  building  of  semina- 
ries, and  entering  into  associations  and  bible  so- 
cieties. They  are  all  in  the  san?  ^.irit  as  the 
worship  of  Jeroboam ;  and  make  the  people  to 
sin.  It  is  all  in  the  letter ;  all  out  of  the  spirit ; 
for  we  cannot  suppose  or  believe  that  the  Al- 
mighty will  have  any  connexion  with  such  a 
heterogeneous  mass  of  beings ;  composed  of  high 
and  low,  rich  and  poor,  the  warrior  and  the  op- 
pressor, Gog  and  Magog,  rising  up  to  make  war 
upon  him  that  ^^  rides  on  the  white  horse.^' 

Now  we  are  called  by  a  high  and  holy  calling 
to  bear  testimony  against  these  works  of  dark- 
ness. We  are  to  have  no  fellowship  with  them ; 
but  to  reprove  them  by  our  walk  and  works ;  and 
by  our  testimony  and  conversation  at  all  times. 
For  unless  this  comes  to  be  the  case  with  the  few 
remaining  upright  minds  that  are  mourning  on 
account  of  these  abominations,  even  those  who 
have  not  yet  fallen  victims,  must  all  fall  together. 
Therefore,  my  spirit  prays,  that  my  brethren  and 
sisters  may  rally  to  the  standard ;  and  by  dili- 
gence and  faithfulness,  endeavour  to  open  their 
eyes  to  see  in  the  light ; — to  see  the  glaring  wick- 


144 

eduess  of  these  things.  Oh!  may  you  take  cou- 
rage to  hold  up  your  testimony  for  the  Lord  and 
his  cause  upon  the  earth,  and  for  your  dearly 
beloved  fellow  creatures ;  and  may  prayers  as- 
cend for  all  those  deceivers :  for  verily  if  we 
dwell  in  the  love  of  the  gospel,  and  under  its  in- 
fluence, our  prayers  will  ascend  for  all  those 
deceived  ones.  O  Lord,  open  their  eyes ;  give 
them  to  see  where  they  are,  and  to  behold  the 
abominations  in  which  they  are  engaged. 

But  it  seems  as  though  the  mighty  destroyer 
was  ready  to  draw  down  the  stars  of  heaven, 
by  the  sweep  of  his  tail.  Antichrist  is  be- 
coming so  extended  in  the  earth,  that  his  tail 
seems  to  be  encircling  all  regions,  and  ready  to 
draw  down  a  deluge  of  destruction.  The  fol- 
lowers of  antichrist  are  endeavouring  to  gain 
strength  by  joining  their  forces,  and  were  it  pos- 
sible, they  would  carry  all  before  them.  But 
the  Lord  will  divide  them ;  they  cannot  unite ; 
they  are  made  up  of  such  brittle  materials.  Like 
the  great  image  of  Nebuchadnezzar,  they  can- 
not unite  together.  Like  the  toes  and  feet  of 
that  image,  made  part  of  iron,  part  of  brass,  and 
part  of  potter's  clay,  they  will  slowly  crumble  to 
pieces ;  when  they  endeavour  to  unite,  they  Will 
crumble  apart  and  cannot  unite.  There  are  none 
who  can  unite,  but  those  who  come  under  the 
operation  of  that  little  stone  cut  out  of  the  moun- 
tain without  hands ; — we  must  come  to  know  the 


145 

operation  of  it  upon  us.  What  is  this  little  stone? 
Why,  it  is  the  kingdom  of  God  in  us;  like  a^lit- 
tle  leaven  in  the  soul.  This  is  the  stone  cut  out 
without  man's  hands ;  it  is  nothing  of  man's  con- 
triving. It  is  in  direct  opposition  to  man  in  his 
ovi^n  will,  and  in  all  his  creaturely  desires :  but 
as  we  give  way  to  its  influence  in  our  souls,  it 
breaks  down  the  spirit  of  self  will,  and  lusting 
after  power  and  glory — this  strong  desire  to  wield 
the  arm  of  power  in  their  own  way.  All  this 
spirit  of  self  will  must  be  broken  down  by  that 
little  stone  cut  out  without  hands; — Oh!  I  say 
it  must  be  broken  down  in  each  of  us,  individu- 
ally, and  it  must  grow  and  become  a  mountain, 
and  fill  the  whole  earth.  It  will  be  so  if  we  are 
willing  to  be  emptied  of  self,  and  let  this  little 
stone  turn  out  one  thing  after  another,  and  fill  up 
the  vacuity  with  its  own  self — its  own  light.  So 
when  it  has  bound  the  strong  man  armed,  and 
cast  him  out,  it  will  continue  to  work  to  spoil  his 
goods.  And  when  it  has  destroyed  all,  and 
burnt  up  all  the  combustible  matter  that  the  soul 
has  been  full  of,  as  soon  as  a  vacuum  is  produ- 
ced, it  fills  it  with  its  own  power — the  creature 
becomes  new — a  new  birth  is  produced.  This 
is  what  the  Lord  is  about  to  do,  and  what  he  has 
been  endeavouring  to  do  in  all  ages  since  the 
fall,  in  order  to  gain  his  rightful  prerogative  in 
the  hearts  of  men.     And  he  will  overturn  and 

T 


146 

overturn,  till  we  come  to  yield,  and  till  we  are 
willing  to  let  him  come  in. 

Oh !  my  friends,  let  us  keep  in  remembrance 
that  he  has  imparted  to  us  liberally  a  portion 
of  his  own  power,  by  which  we  are  enabled  to 
make  our  election ;  and  no  power  in  earth  can 
take  it  from  us.  It  was  the  will  of  God  that  it 
should  be  so ;  and  he  being  above  all,  none  can 
take  it  from  us.  Therefore,  I  say  it  is  an  indi- 
vidual concern ;  and  we  ought  as  individuals,  to 
consider  well  on  this  important  point,  and  see 
how  to  use  this  great  and  blessed  privilege,  to 
make  a  right  election.  For  all  those  who  elect 
God  for  their  portion,  he  will  elect.  Such  as  the 
poor  in  spirit,  the  mourner,  the  meek,  those  who 
hunger  and  thirst  after  righteousness,  and  those 
who  are  persecuted  for  righteousness  sake:  these 
are  the  ones  whom  the  Lord  will  thus  bless  w  ith 
his  spiritual  blessings; — and  Oh!  may  we  be 
among  these  my  friends.  My  spirit  prays  for 
it.  I  look  upon  you  with  great  love.  It  is  likely 
this  is  the  last  time  I  shall  see  you  here,  or  tread 
this  floor ;  but  my  love  for  you  is  such,  that  I 
desire,  after  my  decease  you  may  remember  these 
things,  and  realize  them  in  your  own  experience. 
It  has  become  my  delight  to  do  the  will  of  God, 
and  my  glory  to  endeavour  to  promote  his  righ- 
teous cause.  My  soul  craves  it  incessantly  and 
continually,  that  his  power  may  pervade  the 


147 

eartb,  in  the  hearts  of  the  children  of  men ;  that 
it  may  break  up  their  fallow  ground,  and  pre- 
pare it  to  receive  the  kingdom  of  light  and  life 
—of  God  in  the  soul. 

Oh !  that  we  were  willing  hearted ;  and  then 
he  would  do  wonders  for  us.  We  read  of  the 
mighty  miracles  of  Moses,  in  bringing  the  chil- 
dren of  Israel  up  out  of  Egyptian  bondage ; 
and  the  miracles  of  Jesus  Christ;  but  they  all 
sink  into  nothing,  when  compared  with  what 
he  works  in  the  immortal  souls  of  the  children  of 
men,  when  we  gather  inward  to  the  power  of 
God  in  our  own  souls.  Here  are  miracles  as 
much  above  those,  as  heaven  is  above  earth. 
Miracles  upon  the  souls  of  men,  leading  them 
out  of  sin  and  corruption,  into  the  glorious  liberty 
of  the  children  of  God. 

What  were  Moses'  miracles  upon  the  children 
of  Israel,  when  compared  with  the  importance  of 
one  single  soul?  One  soul  is  worth  more  than 
all  the  external  carcasses  of  the  Israelites. 

But  people  are  so  much  in  the  letter,  and  so 
carnal,  that  they  are  looking  backward  to  these 
outward  miracles.  Some  may  say,  that  if  they 
had  lived  in  the  days  of  Jesus  Christ,  they  could 
never  have  crucified  him.  Depend  upon  it,  my 
friends,  you  would  have  been  the  first  to  have 
done  it,  for  you  are  doing  it  now  by  looking 
back  to  external  matter  to  find  God,  while  he  is 
in  you;  and  is  able  to  work  greater  miracles  for 


118 

you  than  he  ever  wrought  in  the  sight  of  mortals. 
He  would  enable  you  to  overcome  all  your 
wrong  propensities  and  desires.  And  what  a 
blessed  liberty  this  would  be  from  all  the  vain 
customs  and  fashions  in  Avhich  the  children  of 
men  are  enslaved.  I  mentioned  a  few  of  them, 
and  leave  the  rest  for  you  to  consider. 

In  what  I  have  said  to  you,  you  may  all  be 
pointed  to  the  necessity  of  examining  into  your 
own  states  and  conditions ;  to  know  where  you 
are.  By  sincerity  and  diligence,  these  vanities 
may  all  be  banished  from  the  soul ;  and  you  will 
be  brought  to  triumph  over  them  all.  You  will 
be  enabled  to  come  into  the  simplicity  of  Jesus 
Christ;  and  into  the  holy  cross,  which  is  nothing 
but  the  divine  law  of  light  in  the  conscience, 
which  crosses  man's  will,  and  calls  him  to  come 
out  of  the  world's  ways,  and  friendships,  and 
maxims. 

How  many  inventions  of  men  I  might  enume- 
rate, and  some  of  which  grieve  my  soul.  Bible 
Societies,  Missionary  Societies,  and  Agricultu- 
ral Societies.  What  are  they  for,  my  friends  ? 
They  are  to  gratify  the  pride  and  vanity  of  man, 
in  his  own  selfish  wisdom.  There  is  nothing  of 
Grod  in  them,  I  declare  to  you ;  and  neither  could 
you  join  them,  were  you  passive  to  the  divine 
will.  Is  he  not  already  blessing  us,  with  too 
many  outward  blessings?  What  more  can  we 
want  ?     Would  it  not  be  a  greater  blessing  to 


149 

limit  our  outward  blessings  ?  Was  it  right  for 
Elijah  to  pray  for  drought?  It  seems  as  if  it 
would  be  right  to  pray  for  our  outward  blessings 
to  be  limited ;  for  we  see  tlie  strongest  proofs^ 
that  they  lead  to  all  kinds  of  wickedness,  which 
can  be  invented  by  the  children  of  men. 

Have  we  not  millions  of  bushels  of  the  bread 
of  life,  more  than  we  ought  to  have  ?  Are  we  not 
Avicked  in  distilling  it  into  spirituous  liquors  ? 
We  ought  never  to  have  a  bushel  to  spare  for  this 
purpose :  and  we  should  not  have  any  to  spare,  if 
we  were  right,  because  we  would  not  suffer  this 
great  evil  to  be  in  the  land.  But  now,  people  are 
raising  up  themselves  by  gaining  riches,  through 
the  medium  of  these  intolerable  things.  Man 
was  not  designed  for  such  an  end,  my  friends  ; 
because,  if  he  was,  it  would  have  a  tendency  to 
make  him  happy ;  but  it  all  combines  to  make 
him  more  miserable.  What  vexations,  what  tor- 
ture! How  we  mourn  in  our  towns,  at  the 
drunkenness,  gluttony,  pride,  and  vanity,  and 
cursing !  And  these  are  increased  by  joining  so- 
cieties, the  effect  of  which  is,  to  draw  youth  to- 
gether, to  make  them  love  company,  and  to  make 
them  drunkards.  Quietness  and  peace  are  the 
best  for  us.  What  do  riches  do?  Why  the 
apostle  tells  us,  "  do  not  rich  men  oppress  you, 
and  cause  you  to  blasplieme  that  holy  name,  by 
which  ye  are  called?''  Do  not  the  rich  oppress 
the  poor,  so  that  they  feel  it,  and  are  even  ready 


150 

to  curse  them ;  and  to  blaspheme  against  God, 
by  being  led  into  that  which  is  not  right.  But 
although  the  rich  may  oppress  the  poor,  still  the 
poor  should  not  curse  them,  or  blaspheme  that 
holy  name. 

Time  would  fail  me,  and  strength  would  fail, 
to  open  all  that  my  soul  feels,  in  relation  to 
these  things.  The  light  of  Heaven  is  spread 
before  my  mind,  causing  my  prayers  to  rise,  that 
God  will  arise  in  the  strength  of  his  power,  and 
drive  away  these  mists  of  pompous  darkness  in 
which  men  are  groping  like  a  blind  man  at  the 
w  all,  and  know  not  whither  they  are  going.  But 
my  time  and  strength  would  fail  me, — and  I  am 
therefore,  willing  to  draw  to  a  close,  if  the  Lord 
will.  And,  oh !  may  we  bow  in  deep  humilia- 
tion of  soul,  and  come  into  that  universal  love, 
that  gathers  all  nations  into  one  bond  of  love ;  in 
which  we  might  all  unite  and  return  thanksgiv- 
ings  to  God  Almighty,  and  take  courage. 

I  greatly  desire  that  the  young  people,  both 
male  and  female,  may  no  longer  consult  with 
flesh  and  blood  as  they  do,  and  waste  their  time : 
for  every  moment  may  be  considered,  w  orth  a 
world  to  them.  If  they  do  not  improve  the  mo- 
ments as  they  pass,  they  may  lose  more  than  ten 
thousand  worlds  are  worth.  Oh!  my  young 
friends,  plead  no  longer  with  flesh  and  blood,  to 
gratify  yourselves  with  fine  apparel.     For  what 


151 

do  you  say  by  your  language  and  example  ? 
That  the  blessed  Jesus,  and  the  pious  in  all 
ages  were  all  fools  ?  Do  you  not  rise  up  and 
bear  pointed  testimony  against  them  and  all  their 
works  ?  Here  you  are  at  least  blameable.  What 
led  the  pious  in  former  ages  iivto  their  simplici- 
ty ?  Was  it  not  the  love  and  fear  of  God ;  who 
limited  his  beloved  son,  by  the  influence  of  his 
spirit,  so  that  he  had  no  liberty  to  clothe  and 
deck  himself — no  liberty  to  indulge  in  these 
things ;  but  no  doubt  w  as  led  into  that  adorn- 
ment— that  simplicity,  that  was  consistent  with 
his  Heavenly  Father's  will.  But  now  we  have 
grown  so  wise,  that  we  think  nothing  of  these 
things ;  we  are  not  afraid  to  stand  upon  our  own 
judgment. 

Look  at  it,  my  friends  ;  for  I  think  I  know  a 
little  of  what  I  say ;  for  I  have  been  where  you 
are  now.  I  know  the  snares  that  beset  your  path, 
and  I  pity  you.  For  it  was  the  fear  of  God 
that  dwelt  in  my  soul,  when  I  was  young,  that 
preserved  me  from  running  in  the  same  way.  1 
knew  that  it  w  as  not  right  for  me  to  do  as  1  pleas- 
ed in  these  things;  I  knew  that  I  was  the  Lord's, 
and  that  I  ought  to  demean  myself  as  his  ser- 
vant. 

The  vivacity  of  our  animal  nature  drives  us 
on  to  these  things  :  but  has  not  God  placed  in 
this  tabernacle,  an  immortal  soul,  upon  which 
he  has  impressed  a  desire  after  happiness ;  a  de- 


i52 

Sire  after  that  which  will  make  our  immortal  soul 
happy  ?  And  we  learn  from  this  desire^  and  from 
our  endeavours  to  satisfy  it,  that  nothing  mortal 
can  do  it.  Let  us  do  all  we  can,  still  this 
infinite  desire,  of  the  soul,  is  no  more  satisfied 
than  when  we  first  set  out  :  nay,  it  is  more 
tormented  and  unhappy  than  when  we  had 
nothing  at  all.  Oh !  that  you  might  inflect  upon 
these  things,  and  learn  to  improve  the  gifts  of  a 
gracious  God.  If  you  will  but  meditate  in  his 
law,  he  will  lead  you  to  see,  as  I  have  seen,  that 
these  vanities  lead  away  from  God;  and  that 
they  are  in  direct  opposition  to  the  doctrines  and 
precepts  of  the  wise  and  good  in  all  ages.  They 
w  ere  all  led  into  simplicity.  And  why  ?  Be- 
cause truth  is  simple: — God  is  serious,  and  every 
right  sense  of  man  is  serious ;  reason  is  serious, 
and  if  our  reason  was  rightly  improved,  we 
should  never  indulge  in  any  superfluity  in  our 
apparel.  It  shows  that  man  has  become  a  poor 
effeminate  creature;  that  he  is  guided  by  the 
vanity  of  his  mind.  We  have  obvious  evidence 
of  this ;  for  as  soon  as  the  soul  becomes  subject 
to  the  cross,  and  listens  to  the  divine  law,  how 
distressing  these  things  are !  They  are  too  nau- 
seous to  be  borne :  they  are  such  a  sore  that  we 
cannot  abide  them  any  longer,  but  cast  tliem  off 
like  filthy  rags. 

Oh !  do  be  persuaded  by  one  who  loves  you, 
to  turn  inward  to  the  truth  in  your  own  minds ; 


153 

for  the  fear  of  God  is  the  beginning  of  wisdom  ; 
which  alone  can  preserve  you  from  the  snares  of 
death;  and  strengthen  the  understanding  of  your 
minds,  so  that  you  can  resist  every  temptation, 
and  meditate  day  and  night,  in  the  divine  law, 
by  which  you  will  be  led  into  simplicity  and 
truth. 


SERMON  VII. 


DELIVERED  AT  miEXDS'  MEETlNG-llOUSE,  BYBERRY,  IN 
PHILADELPHIA  COUNTY,  ON  FOURTH  DAY  MORNING,  StH 
OF  TWELFTH  MONTH,  1824. 

My  mind,  since  we  have  been  sitting  silently 
together,  has  been  led  to  a  feeling  view  of  the 
excellency  of  love ;  pure  un defiled  love ;  its  dig- 
nityj  its  majesty,  and  its  power.  It  stands  over 
and  above  all :  it  is  above  all  price : — it  cannot  be 
bought.  If  a  man  would  give  all  the  substance 
of  his  house  for  love ;  it  would  be  utterly  con- 
temned. It  was,  no  doubt,  that  which  led  the 
apostle,  formerly,  to  address  his  brethren  on  this 
wise  :  "  Let  brotherly  love  continue.'^ 

Now,  what  is  this  brotherly  love,  my  friends? 
— this  true  brotherly  love  ?  I  apprehend  we  may 
see  something  of  it,  in  a  family  of  children,  all 
of  the  same  parent ;  why,  it  leads  and  instructs 
all,  and  keeps  all  in  their  proper  allotment,  un- 
der the  direction  of  a  pious  and  wise  parent, 
who  begins  with  his  children  when  young,  very 
young ;  and  if  he  is,  as  he  ought  to  be,  possessed 
of  love, — his  love  to  his  tender  offspring  is  equal 
to  his  love  for  his  own  soul.  He  begins  with 
rhem,  when  they  have  a  being,  one  after  an- 


155 

other ;  and  he  instructs  them  according  to 
their  age  and  preparation  to  receive  instruction. 
And  in  a  large  family  of  brothers  and  sisters, 
there  are  many  states,  all  somewhat  different 
from  each  other,  in  point  of  age  and  acquire- 
ments; the  parent  begins  with  the  first,  and  leads 
them  on,  so  that  they  are  prepared  to  receive  a 
diHerent  kind  of  instruction,  and  greater  know- 
ledge and  information  from  him,  than  the  young- 
er brothers  and  sisters. 

But  here,  if  brotherly  love  prevails,  no  envy 
gets  in ; — the  younger  do  not  envy  the  elder, 
because  the  father  informs  them  of  higher  pur- 
suits, which  are  beyond  the  reach  of  the  young- 
er, and  which  they  cannot  understand.  And 
as  they  keep  in  love  and  fellowship  and  in  obe- 
dience to  the  father,  they  are  all  content  with  his 
disposing  toward  them.  They  attend  individu- 
ally to  their  own  lessons  of  instruction.  Their 
meals  are  all  meted  out,  in  proportion,  and  in 
agreement  with,  their  several  states  and  condi- 
tions ;  and  yet  there  is  a  diversity  in  the  whole, 
not  all  being  capacitated  alike  for  receiving  in- 
struction, or  any  thing  else.  The  elder  ones 
have  their  proper  places  in  the  family,  all  in  re- 
gular gradation  one  above  another. 

The  younger  ones,  seeing  the  elder  advance 
beyond  what  they  know  and  experience,  are  sti- 
mulated with  a  desire  for  this  advanced  state. 
As  they  keep  in  love  to  one  another,  it  does 


156 

not  raise  any  envy  or  dislike,  but  all  gO  on 
in  harmony.  Now,  these  are  the  effects  of 
pure  undeliled  love.  This  is  that  love,  of  which 
we  read  so  much ;  the  excellency  of  which  is  so 
highly  desirable ;  and  which  is  said  to  be  strong- 
er than  death.  Oh !  its  excellency,  its  dignity, 
and  its  power !  What  wonders  it  does  in  the 
creation !  He  that  is  the  author  of  it,  assigns  of 
it,  like  a  pious  father  dealing  out  to  his  children, 
to  every  one  who  is  obedient  to  his  manifested 
will,  and  agreeable  to  his  state  and  condition  to 
receive. 

The  elder  will  always  be  ahead  in  advance- 
ment, if  he  is  equally  obedient  and  faithful ;  and 
yet  there  is  no  envy,  no  strife :  "for  where  envy 
and  strife  is,  there  is  contention  and  every  evil 
w  ork.*^  But  in  a  w  ell  ordered  family  of  children, 
these  things  cannot  rise ;  for  if  they  all  stand 
in  their  proper  places,  envy  hath  no  place  ;  and 
strife  is  not  known. 

Now,  my  friends,  there  is  nothing,  1  appre- 
hend, that  can  keep  families  together,  and  pre- 
serve, harmony  and  concord,  but  love — all-pow- 
erful love.  However,  as  I  observed,  we  read 
much  of  it,  and  of  its  power  and  sufficiency ; 
yet  we  cannot  gain  it  through  that  medium.  All 
that  we  can  read  and  hear  about  it,  gives  us  no 
possession  at  all.  There  is  but  one  way  in 
which  we  can  come  to  know  it ;  and  be  blessed 
with  it.     We  cannot  purchase  it  with  money  : 


157 

no,  it  is  above  all  price.  How  are  we  then  to 
obtain  it,  my  beloved  friends  ?  There  is  but  one 
only  way — there  never  was  bat  one  only  way ; 
— and  that  is  faithfulness  and  submission  to 
the  father's  direction ;  faithfulness  and  submis- 
sion to  the  father's  discipline.  For  every  pru- 
dent, godly,  and  wise  parent  has  a  discipline  in 
his  family.  If  he  has  wisdom  to  direct,  and 
his  children  are  obedient  to  his  will,  all  will  be 
subject  to  this  discipline ;  subject  to  this  law  of 
the  family ;  each  standing  in  his  own  proper  al- 
lotment, without  grudging,  and  without  envy. 
So  it  will  be,  and  so  it  must  be,  Avith  our  Hea- 
venly Father's  family ;  for  all  his  children  must 
be  taught  of  him.  "  The  Lord's  children  are 
all  taught  of  the  Lord,  in  righteousness  are  they 
established,  and  great  is  the  peace  of  these  chil> 
dren." 

Here  we  have  a  view  of  the  subject  outward- 
ly ;  but  it  gives  us  no  possession  at  all.  It  is 
but  the  letter ;  it  is  not  to  be  depended  upon.  We 
must  come  home  within  ourselves.  We  must 
come  to  know  our  hearts  cleansed,  purified,  and 
emptied  of  every  thing  which  is  in  opposition  to 
this  pure  and  holy  principle.  Now  this  is  a 
great  work.  It  is  a  work  of  God  upon  the  soul; 
for  man  cannot  do  it  himself. 

We  have  all  fallen  away  from  this  pure,  un 
defiled  love.   There  is  another  who  has  got  pos- 
session  of  our  hearts;  the  "  strong  man  armed." 
While  he  keeps  the  city,  the  goods  are  at  peace: 


158 

but  when  a  stronger  thiin  he  comes  in  and  turns 
him  out,  then  he  can  spoil  his  goods. 

What  is  stronger  than  the  strong  man  ?  Pure, 
undeliled  love  is  stronger ;  for  God  is  love,  and 
they  that  dwell  in  love,  dwell  in  Grod,  and  God 
in  them.  Now  here  we  may  see  and  behold 
what  to  do.  We  feel  and  know,  in  ourselves, 
that  while  we  are  in  a  natural  state ;  while 
we  are  unredeemed  and  not  saved,  our  hearts 
are  filled  with  many  guests, — many  beloveds. 
Here  divine  love  cannot  enter  and  get  a  place  of 
residence.  If  it  for  a  moment  breaks  in  upon 
us,  and  makes  us  feel  its  excellency  ;  it  is  soon 
crowded  out  by  these  many  beloveds.  We  turn 
away  our  attention,  and  lose  the  feelings  which 
are  sometimes  witnessed,  while  it  is  shed  abroad 
in  our  hearts.  Now,  here  the  divine  visiter  ma- 
nifests himself,  and  shows  the  design  of  his 
coming ;  that  it  is  in  order  to  bind  the  strong 
man  in  us,  who  has  taken  the  seat  of  God  and  of 
love  in  our  hearts ; — the  man  of  sin  and  son  of 
perdition;  or  man's  strong  will,  his  strong  and 
ungoverned  passions,  which  have  grown  up  in 
him,  by  indulging  his  propensities  beyond  truth 
and  righteousness. 

This  is  the  strong  man  in  the  soul,  which 
stands  in  direct  opposition  to  God,  and  to  pure 
undefiled  love.  It  is  selfish,  and  all  it  does  is  to 
gratify  self:  all  it  does  while  under  the  power 
of  this  man  of  sin  and  son  of  perdition,  is  to  ex 
alt  itself,  no  matter  how 


159 

The  great  work  which  we  have  to  do  is,  to 
turn  to  the  Lord,  when  he  is  pleased  to  call  up- 
on us,  to  plead  with  us,  as  no  doubt  he  has  at 
times  with  all  of  us.  We  must  endeavour  to  feel 
(lie  mollifying  influence  of  his  love;  we  must  lis- 
ten and  attend  to  this  holy  visiter.  We  must 
give  way  to  him  in  oar  hearts,  and  permit  him  to 
dispossess  the  man  of  sin ;  for  he  has  come  to 
bind  the  strong  man  armed,  and  to  turn  him  out; 
to  clear  our  hearts  of  all  our  strong  passions,  un- 
cultivated desires,  and  selfish  will.  We  should 
therefore  unite,  with  the  operation  of  this  divine 
principle  of  God  in  the  soul.  It  is  a  living  prin- 
ciple, it  is  the  light  and  life,  by  which  all  the 
children  of  men  are  enlightened,  and  shown 
their  condition.  By  it  they  discover  the  enmity 
that  exists  between  this  divine  love,  and  the  man 
of  sin ;  for  there  is  great  enmity  between  the  two 
seeds.  One  to  bruise  the  head,  and  the  other  to 
bruise  the  heel.  The  man  of  sin  and  son  of  per- 
dition  cannot  bruise  the  head ;  for  the  true  head 
is  the  seed  of  God  in  the  soul.  He  can  do  no- 
thing but  to  undermine  and  deceive,  by  his  work- 
ing and  deceptive  power.  Here  every  individual 
has  a  great  work  to  do,  under  the  leading  and 
influence  of  this  divine  visiter,  the  light  and  love 
of  God  in  our  own  souls.  He  comes  in  at  times 
and  seasons,  when,  in  the  cool  of  the  day,  the 
mind  is  a  little  retired  from  the  continual  exer- 
tions and  buzzins;  about  its  own  business.  When 


160 

ever  it  can  find  the  soul  in  a  state  of  quiet,  it 
comes  in,  and  makes  it  sensible  of  its  condition. 
Blessed  be  his  great  and  glorious  name;  he  is 
visiting  all  the  children  of  men  with  this  divine 
love  5  for  God  is  love : — and  by  this  principle  he 
works  upon  the  children  of  men.  By  it,  he  en- 
deavours to  bring  them  off  from  that  which  is 
against  his  nature. 

Man,  in  his  fallen  state,  is  a  heap  of  hatred  and 
opposition  to  divine  love ;  and  hatred  and  love 
cannot  abide  in  the  same  place,  at  the  same  time. 
And  as  we  yield  to  temptations,  evil  of  every 
description  arises  in  the  soul,  and  stands  in  di- 
rect opposition  to  God,  and  his  law  and  light. 
The  great  work,  therefore,  is  to  turn  inward,  and 
wait  in  holy  silence  to  feel  the  arising  of  the 
pure  light  and  love  of  God  there ;  and  in  the 
same  proportion  as  we  yield,  our  love  will  begin 
to  rise.  It  will  break  forth  as  the  morning. 
Yea,  if  we  are  faithful  to  its  divine  influence, 
it  will  cause  our  darkness  to  be  as  the  noon  day, 
and  thus  our  hearts  will  become  emptied.  They 
will  become  as  a  vacuum,  when  the  divine  love 
and  liiilit  shall  have  banished  all  these  evils : 
and  when  all  combustible  matter  shall  be  turned 
out  of  the  soul.  This  cannot  all  be  done  at  once. 
It  is  a  gradual  w  ork.  In  tlic  figure,  the  Israelites 
did  not  drive  all  out  at  once,  lest  the  beasts  of  the 
field  should  prey  upon  them.  So  with  the  souls  of 
the  children  of  men.     The  Almidilv  enters  and 


161 

engages  the  soul,  and  turns  its  attention  to  itself. 
He  shows  it  what  is  its  first  work.  It  is  to  do  away 
this  thing,  that  thing,  or  the  other  thing,  which 
the  light  i^veals  to  be  inconsistent  with  the  di- 
vine will.  Here  then,  as  we  give  up  this  enemy, 
to  be  slain  and  cast  out,  it  leaves  a  vacuum  in 
the  soul,  and  this  is  filled  with  divine  lore ;  and 
so,  as  there  is  faithfulness  to  the  divine  light  and 
manifestation  in  the  soul,  one  enemy  after  another 
is  overcome,  and  there  is  always  something  to 
fill  up  the  place.  The  Lord  in  his  loving  kind 
ness  fills  the  vacuum,  and  enables  us  to  go  on 
from  one  degree  of  strength  to  another.  Here 
we  learn  to  know  and  understand  what  the 
apostle  expresses  of  growing  in  grace ;  and  in 
the  saving  knowledge  of  God  our  Saviour,  step 
by  step,  like  Jacob's  ladder,  by  which  we  climb 
from  earth  to  heaven.  We  are  brought  out  of  a 
state  of  wrath ;  a  state  in  which  envy  and  strife  is^ 
and  contention,  and  every  evil  work. 

We  gradually  rise  out  of  these  things;  and  as 
way  is  made,  as  I  observed,  evil  is  cast  out,  and 
good  comes  in  and  fills  the  vacuum,  till  the  whole 
heart  becomes  renovated  and  renewed. 

Here  we  come  to  witness  the  new  birth.  We 
read  of  a  state  in  which  man  becomes  a  new  crea- 
ture; ^^he  that  is  in  Christ  is  a  new  creature.'^ 
What  is  it  to  be  in  Christ?  It  is  to  come  up 
into  that  righteousness  which  he  came  up  into. 

X 


162 

He  had  to  war  ^itli  temptations  as  we  have. 
One  temptation  after  another  assailed  him ;  and 
as  he  overcame  one,  the  divine  light  took  place 
of  it :  just  so  it  must  be  with  us,  if  we  are  ever 
made  fit  for  the  kingdom  of  heaven.  We  must 
come  to  know  all  these  things  removed,  before 
we  can  enjoy  that  pure  uiulefiled  love,  where  no 
envy  or  strife  is,  no  contention  or  evil  work.  We 
are  willing  that  every  one  should  stand  in  his 
own  allotment. 

Therefore,  "  let  brotherly  love  continue.''  Let 
us  be  of  the  same  mind  to  one  another.  How 
are  we  to  be  of  the  same  mind?  Does  this  mean 
that  we  are  all  to  come  to  the  same  point  ?  No. 
Because  we  are  gradually  advanced  one  above 
another.  The  elder  brother  has  a  mind  to  love 
the  younger,  when  he  is  under  the  direction 
of  the  father ;  and  therefore  the  younger  has  the 
same  mind  to  love  the  elder,  in  proportion  as 
he  is  in  his  proper  allotment,  under  the  direction 
of  his  great  parent.  So  it  should  be  in  so- 
cieties. There  should  be  no  discord,  because 
the  individuals  are  in  different  situations ;  they 
are  all  children  growing  up  together ;  some  have^^ 
of  course,  experienced  a  great  deal,  some  very 
little ;  but  this  should  not  excite  the  envy  of  those 
w^ho  are  so  young  as  not  to  comprehend,  what 
their  elder  brothers  have  attained  to.  That  love, 
which  is  stronger  than  death,  keeps  down  envy 
and  strife,  and  every  one  in  his  proper  allotment, 


163 

is  willing  to  let  others  do  as  he  would  have  them 
do  to  him. 

Now  to  the  want  of  this  spirit  of  love^  in  the 
minds  of  the  children  of  men,  may  be  attributed 
all  the  persecutions  in  the  world,  on  a  religious 
account.   Because  if  men  were  willing  to  subject 
their  wills  to  the  divine  will ;  if  we  are  desirous  of 
being  the  Lord's  children,  we  must  be  obedient  to 
his  law.    And  therefore,  as  he  has  but  one  law, 
which  is  a  law  of  righteousness  in  every  soul,  it 
is  a  law  that  is  clear  and  perfect ;  so  that  every 
individual  that  attends  to  this  inward  law,  has 
the  will  of  God  manifested  to  him.     For  no  out- 
ward thing  can  manifest  the  will  of  God.    If  we 
believe  what  we  read,  and  what  we  know  in  our- 
selves, nothing  can  teach  us  the  things  of  God 
but  the  spirit  of  God.    Notliing  can  write  God^s 
law   upon  our   hearts  but  the   finger   of  God. 
There  it  is,  then,  that  we  must  gather  as  the  only 
place  of  safety ;  there  the  work  is  to  be  done.  It 
is  there,  we  find  our  enemy,  if  we  have  any,  and 
there  we  must  find  our  friend.     But  people  are 
too  generally,  looking  outwardly  to  find  God ; 
and  in  this  outward  looking  they  are  told  about 
a  devil ;  some  monstrous  creature,  some  self-ex- 
isting creature,  that  is  terrible  in  power.     Now, 
all  this  seeking  to  know  God,  and  this  devil,  or 
the  serpent  without,  is  the  work  of  darkness, 
superstition,  and  tradition.     It  hath  no  founda- 
tion :  it  is  all  breath  and  wind,  without  the  pow- 


164 

er.  We  need  not  look  without  for  enemies  or 
friends;  for  we  shall  not  find  them  without. 
Our  enemies  are  those  of  our  own  household : 
our  own  propensities  and  unruly  desires  are  our 
greatest,  and  I  may  almost  say,  our  alone  ene^ 
mies.  And  yet,  in  themselves,  they  are  all  good ; 
because  man  could  not  give  himself  propensities 
or  desires ;  and  therefore,  as  there  is  but  one  be- 
ing who  creates,  and  as  he  is  perfect  in  wisdom 
and  holiness,  and  as  he  is  nothing  but  pure  and 
undefiled  love,  he  could  create  nothing  but  that 
which  is  good.  If  nothing  can  create  but  this 
undefiled  love,  all  that  we  feel  and^  all  that  we 
have,  w  hen  we  turn  inward,  is  the  work  of  this 
Almighty  creator,  who  has  stamped  it  upon  man, 
and  made  him  a  twofold  creature,  consisting  of  a 
body  and  a  spirit— matter  and  spirit.  He  has 
impressed  upon  the  immortal  soul  of  man,  pro- 
pensities and  desires,  suited  to  its  nature,  and 
suited  to  the  design  of  its  creation  and  existence. 
He  has  impressed  upon  our  animal  bodies  pro- 
pensities and  passions  suitable  to  their  nature, 
to  lead  us  to  provide  for  what  we  stand  in  need 
of.  Nothing  could  impress  these  upon  the  crea- 
ture, but  Grod  Almighty  who  creates ;  because 
man  cannot  create  any  thing,  or  make  any  addi- 
tion to  that  w  hich  Grod  has  given  him.  Neither 
is  there  any  power  under  Heaven,  which  can 
alter  the  state  of  man,  beside  man  himself  and 
his  Creator.     And  as  God  is  over  all,  and  is 


165 

perfectly  good,  he  could  not  possibly  create  evil; 
and  therefore,  we  must  seek  for  the  way  in  which, 
and  the  place  from  whence  this  evil  arises,  in 
some  other  quartei\  We  must  not  look  outward- 
ly for  it,  but  inwardly. 

Here  we  find  that  we  are  possessed  of  desires 
and  propensities  of  various  kinds,  and  a  great 
many  of  them ;  and  yet  they  are  all  absolutely 
necessary,  as  our  being  is  necessary.  Here  we 
shall  find  out  that  which  will  banish  all  super- 
stition and  tradition  from  our  souls:  we  shall 
find  out  that  God  is  the  only  great  good ;  that 
all  evil  arises  from  our  disobedience  to  him,  and 
from  our  abuse  of  his  blessings.  He  has  made 
man  a  twofold  creature;  one  part  mortal,  the 
other  immortal.  The  mortal  tabernacle  and  the 
immortal  spirit  within,  can  never  unite  one  with 
the  other;  they  must  stand  eternally  distinct  from 
each  other;  and  therefore,  the  immortal  spirit 
has  its  independent  nature,  distinct  from  matter, 
because  it  comes  from  God.  In  old  days  it  was 
seen  to  be  so.  These  poor  bodies  of  clay  must 
return  to  the  earth  from  whence  they  were  taken, 
and  the  spirit  to  God  who  gave  it.  The  soul, 
when  disencumbered  from  the  body,  returns  to 
the  world  of  spirits,  to  give  an  account  of  its 
deeds,  while  an  agent  under  God,  in  the  animal 
body,  with  authority  to  direct  it  as  wisdom  should 
dictate.  We  see  that  it  is  not  in  the  animal  body 
to  reason.     No :  it  is  not  in  bones  to  think,  or 


166 

flesh  to  reason.  It  is  the  immoi-tal  soul  only  that 
is  accountable  to  God.  For  its  own  propensities 
are  limited  by  tlie  lisjht  of  God  in  itself;  and  its 
duty  is  to  keep  in  subordination  the  animal  bo- 
dy, so  as  not  to  suffer  it  to  get  angry,  or  do  any 
thing  contrary  to  this  light.  It  is  to  keep  it 
down  within  its  proper  limits.  And  how  natu- 
ral these  things  are,  my  friends,  if  we  reflect 
upon  them.  They  are  as  plain  as  A,  B,  C.  You 
Would  find  you  never  Avere  tempted  by  a  devil 
without  you,  but  by  a  devil  within  you.  What 
is  the  devil  ?  It  is  that  cunning,  twining  wisdom, 
—that  serpentine  wisdom  of  man.  Man  is  a  being 
who  is  made  a  free  agent,  and  with  propensities, 
out  of  which,  he  is  to  grow  up  into  a  more  glo- 
rious state.  But  by  indulging  them  beyond  the 
bounds  of  wisdom  and  of  truth, — here  is  where 
the  evil  begins — -here  comes  in  that  that  does  us 
mischief.  What  makes  a  drunkard,  but  the 
souFs  indulging  the  animal  passion  after  drink, 
which  taken  to  excess  produces  drunkenness  ? 
It  is  nothing  but  the  excess  that  makes  the  drunk- 
ard. Here  now  we  see  where  sin  begins ;  here  we 
see  w  here  devils  are  created,  by  man  himself;  he 
is  the  author  of  them  all;  as  he  is  the  only  fallen 
angel  upon  earth.  What  produces  the  glutton, 
the  adulterer,  the  fornicator,  the  covetous,  the 
liar,  the  thief,  but  an  excess  in  the  indulgence  of 
propensities,  which  lead  us  to  seek  for  that  which 
is  necessary  for  us?  We  should  always  keep 


167 

within  the  limits  of  truth  and  wisdom,  and  never 
suJBfer  our  propensities  or  desires  to  carry  us  be- 
yond what  God  in  his  wisdom  intended  to  be 
our  limits ;  and  thus  all  our  passions  would  be 
kept  in  their  proper  allotments. 

Man  was  created  and  placed  in  a  garden  of 
trees — full  of  trees — which  he  was  to  dress,  and 
keep  them  in  order.  And  what  were  the  trees  in 
the  garden  of  Eden  ?  They  were  the  propensi- 
ties of  man,  in  his  animal  body.  These  are  the 
trees  that  will  grow,  if  they  are  not  kept  down 
by  pruning.  You  know  how  necessary  it  is  for 
the  wise  husbandman,  by  care  and  the  use  of  the 
knife,  to  keep  his  trees  pruned;  and  if  any  bud 
shoots  out  improperly,  he  rubs  it  off,  and  keeps 
all  smooth.  If  he  suffers  it  to  grow,  it  may  be 
injurious  to  the  tree,  and  may  require  the  knife. 
Just  so  it  is  in  a  spiritual  sense,  if  we  attend  to 
the  trees  of  the  garden ;  if  we  watch  over  them 
with  diligence,  and  watch  every  growing  pro- 
pensity, as  it  grows  stronger,  and  the  soul  in- 
creases in  knowledge.  As  the  desire  of  know= 
ledge  grows  stronger,  we  are  to  keep  it  down, 
and  never  let  the  mind  rise,  to  exercise  its  own 
ability  to  decide  for  itself,  but  wait  in  humility 
on  the  heavenly  Father  to  know  his  will.  Let 
the  business  be  great  or  small,  still  it  must  be 
under  the  dominion  and  control  of  the  heavenly 
Father. 

Here  we  see  how  the  blessed  Jesus  went  on. 


168 

and  how  he  hegan.  He  said  he  did  not  come  to 
do  his  own  will^  but  the  will  of  the  Father,  that 
sent  him.  Just  so  with  us,  my  friends ;  this  is 
the  end  of  our  coming  into  the  world,  not  to  do 
our  own  will,  but  the  will  of  him  that  has  bless- 
ed us  with  this  state  of  being,  and  endowed  us 
with  these  passions,  which  bring  about  our  pro- 
bationary state.  We  feel  that  we  are  placed  in 
a  state  of  probation ;  and  we  feel  and  know  that  it 
is  done  by  our  Creator ;  and,  therefore,  we  must 
conclude  that  it  is  the  best  situation  in  which  in- 
finite wisdom  and  perfect  justice  could  have  pla- 
ced us.  There  could  have  been  nothing  more 
excellent ;  for  if  there  could  have  been,  our  gra- 
cious Creator  would  have  placed  his  creature 
man  in  the  best  situation — in  the  best  possible 
state  to  effect  the  great  end  of  his  creation. 
Therefore,  this  probationary  state,  is  the  best 
state  that  infinite  wisdom  could  have  selected,  to 
efPect  the  great  design. 

Well  now,  there  must  be  something  to  bring 
about  this  probation ;  and  has  there  been  any 
thing  that  any  of  us  ever  knew  of,  but  these  pro- 
pensities and  desires,  that  are  a  part  of  our  com- 
mon nature  ?  I  challenge  the  whole  host  of  man- 
kind, to  find  any  thing  but  our  own  propensities 
and  desires.  And  as  man  could  not  give  to  him- 
self these  propensities  and  desires,  we  have  the 
evidence  along  with  them,  that  they  were  given 
to  us  by  our  Creator,  as  the  best  possible  medi- 


169 

iim^  through  which  to  effect  his  great  end.  He 
made  us  innocent  creatures,  and  placed  us  here 
on  earth,  and  had  we  been  content  in  that  state, 
we  should  have  remained  mere  machines. — That 
being,  which  is  the  creature  of  another,  if  he  is 
made  complete  at  once,  without  the  liberty  of  ex- 
ercising free  agency,  is  a  mere  machine.  But 
contrary  to  all  the  rest  of  creation,  the  Creator 
made  and  endowed  us  with  the  power  of  elect- 
ing for  ourselves.  He  gave  us  passions — if  we 
may  call  them  passions — in  order  that  we  might 
seek  after  those  things  which  we  need,  and  which 
w^e  had  a  right  to  experience  and  know.  Yet, 
not  witliout  laying  a  restriction  upon  the  immor- 
tal soul,  saying,  "  thus  far  shalt  thou  go,  and  no 
farther ;"  as  was  the  charge  to  our  first  parents, 
when  placed  in  the  garden.  They  were  endow- 
ed with  a  soul,  which  was  to  be  kept  in  subjec- 
tion ;  which  w  as  to  be  kept  under  the  divine  di- 
rection in  all  its  propensities,  and  not  to  allow 
them  to  exceed  due  bounds.  Here  is  the  proba- 
tion of  tlie  soul ;  and  the  only  possible  one,  by 
which  it  could  rise  out  of  an  innocent  state,  into 
a  virtuous  and  a  glorious  one :  to  be  an  inhabi- 
tant of  Heaven  ;  to  be  a  communicant  with  its 
Creator,  and  the  Grod  of  its  existence  and  life. 

Oh!  my  friends,  how  glorious  the  view — I 
say,  how  glorious  the  view,  when  we  are  brought 
to  witness  and  to  see  how  divine  wisdom  intend- 
ed  we  should  rise  from  a  stats  of  mere  innoceu- 

Y 


170 

cy,  into  a  state  of  glorification,  by  a  conquest 
over  all  its  enemies  ;  over  e\  ery  thing  which 
could  obtrude  itself  upon  the  soul,  or  divert  it 
from  its  proper  duty. 

We  need  not  look  outward  to  find  a  devil ; 
we  shall  find  enough  in  us.  We  read  that  there 
were  seven  devils  cast  out  of  Mary  Magdalene. 
She  had  been  a  vile  woman,  who  was  given  to  a 
multitude  of  evil  propensities,  by  the  indulgence 
of  which,  she  was  brought  completely  under  the 
power  of  them.  Her  rational  spirit  became  en- 
listed in  the  service  of  the  passions ;  and  seven 
propensities  had  been  indulged  in,  till  they  be- 
came as  devils  to  her.  Here  she  went  counter  to 
the  divine  will.  So  now,  Jesus  quelled  all  these, 
and  hrought  her  into  a  sense  of  her  desperate 
state.  As  she  believed  on  him,  and  looked  to 
him  for  help, — as  she  gave  up  to  him,  he  ban- 
ished the  evil  spirits  from  her  soul — he  bound 
the  strong  man  armed,  and  cast  him  out ;  and  as 
she  was  faithful,  and  sat  down  in  humiliation  at 
his  feet,  he  spoiled  all  his  goods.  This  produced 
a  vacuum ;  and  this  vacuum  was  filled  with  the 
holy  presence.  The  Lord  Almighty  came  in, 
in  lieu  of  it,  to  reign  over  all.  And  these  were 
all  the  devils  that  were  cast  out ;  they  were  the 
passions  which  were  inimical  to  man's  happi- 
ness. 

The  leprosy  was  a  disease,  and  such  was  the 
superstition  of  that  day  5  such  the  darkness  and 


171 

ignorance,  that  they  were  led  to  suppose,  that 
there  was  some  devil  from  without  that  had 
brought  this  disease  upon  them.  This  disease,  and 
many  others,  were  cleansed  from  the  people  by 
Jesus.  He  took  upon  him  to  cleanse  the  people- 
he  cured  the  lunatic.  And  what  is  lunacy  ?  It 
is  a  failing  in  man,  it  is  a  disease,  which  was 
then,  may  be  now,  and  even  is,  sometimes  sup- 
posed to  be,  by  the  foolish  and  credulous  a  spirit 
— an  evil  spirit. 

These  things  should  show  us  our  iniirmity  ; 
and  teach  us  to  trust  in  the  Lord  oifr  God,  for 
salvation  and  strength ;  believing  that  if  we  in 
early  life  begin  to  attend  to  these  things ;  to  the 
divine  law,  and  the  visitations  of  the  holy  spi- 
rit, all  these  things  would  be  banished.  But  for 
the  want  of  this,  our  imperfections  lead  us  to 
turn  away  from  him,  who  alone  can  save  us ; 
and  thus  are  we  led  astray  and  deluded. 

This  we  must  conclude  if  we  believe  the  scrip- 
tures, and  our  own  experience:  "They  that 
trust  in  the  Lord,  shall  never  be  confounded.'^ 
So  that  the  great  business  of  life,  to  the  children 
of  men  is,  to  turn  inward,  to  the  witness  of  God 
in  their  own  souls.  We  have  many  demonstra- 
tions of  this  in  the  letter :  but  what  does  the  let 
ter  do?  What  has  it  ever  done?  It  can  do  no- 
thing. It  is  not  a  cause,  but  an  effect.  It  might 
have  a  tendency,  if  we  were  willing-hearted,  to 
attend  to  the  divine  grace,  to  push  us  to  it ;  to  di 


172 

rect  us  to  it ;  but  it  can  do  nothing  more.  The 
grace  of  Gotl  is  tlie  only  thing  that  can  produce 
the  salvation  of  the  soul  of  man:  "For  by  grace  are 
ye  saved,  through  faith.''  We  must  not  expect  that 
the  grace  of  God  will  save  us,  without  faith  in 
its  sufficiency.  There  is  but  one  way  that  I  ever 
found,  and  that  is,  to  be  obedient  to  its  teachings, 
and  attentive  to  its  operation  upon  the  mind. 
As  we  attend  to  it,  it  will  open  our  understand- 
ings ;  we  shall  learn  to  know  its  excellency ;  and 
in  proportion  as  we  are  attentive  to  it,  we  shall 
love  it  for  its  excellency  and  goodness.  "  For  by 
grace  are  ye  saved,  through  faith ;  and  that  not 
of  yourselves  :  it  is  the  gift  of  God.'' 

How  then  shall  we  undertake  to  give  a  bro- 
ther or  a  father  a  belief?  If  we  do  it,  what  wicked 
and  presumptuous  creatures  we  are,  because 
we  take  the  place  of  God.  We  assume  the 
place  of  God  when  we  tell  our  brother,  this  is  the 
light  way ;  my  opinion  is  just  right,  and  if  thou 
do  not  come  into  it,  thou  art  a  heretic.  A  brother 
who  does  this,  must  be  void  of  christian  love ; 
otherwise  he  would  never  assume  such  a  stand. 
He  has  not  that  love  which  leads  every  one  to  do 
what  he  thinks  is  right  in  the  sight  of  his  Hea- 
venly Father.  If  they  do  not  see  as  he  does,  it 
may  be  because  they  are  not  fit  to  see  as  he  does. 
They  are  not  prepared  in  their  own  hearts. 
They  are  not  enough  subjected,  so  as  to  bring 
them  to  experience  what  their  brother  has  expe- 


173 

iienced ;  and  yet  in  this  darkness  they  would 
presume  to  rule  their  brother.  Here  is  no  bro- 
therly love  existing.  Look  at  it  now,  if  we 
should  suppose  that  some  one  should  say^  "  My 
brother^  thou  must  be  constrained  to  come  into 
my  views.''  The  brother  says  :  "  Not  so,  but 
thou  must  come  into  my  views.''  Here  now,  con- 
tention and  discord  would  enter,  and  every  evil 
work  prevail :  but  on  the  contrary,  were  they 
under  the  influence  of  brotherly  love,  they  would 
be  willing  to  say,  eacli  to  the  other,  "  mind  thy 
own  business ;  tliy  Father  hath  given  thee  thy 
portion,  and  let  it  be  what  it  may,  be  thou  faith- 
ful. Do  not  mind  me  ;  I  am  not  to  be  thy  teach- 
er ;  I  am  not  to  be  an  example  to  thee,  any  fur- 
ther than  my  example  corresponds  with  what 
Grod  commands  thee  to  do." 

Let  us  encourage  each  other,  in  pursuing  the 
path  of  duty,  as  laid  out  by  our  Heavenly  Fa- 
ther, and  none  else  does  know  it.  As  long 
as  we  believe  in  the  light,  and  continue  to 
walk  in  the  light,  our  intentions  become  set- 
tled and  firm  ;  that  we  will  do  nothing  but 
that  which  is  riglit.  We  shall  endeavour  to  pur- 
sue the  right  way  in  all  things ;  to  do  all  the 
good  we  can,  and  as  little  harm  as  possible,  in 
the  world.  These  are  resolutions  which  the  di- 
vine light  brings  the  soul  into,  when  it  comes  un- 
der its  regulating  influence.  It  brings  the  soul 
into  its   own  nature,    to   do  nothing    but  the 


174 

light  thing.  This  will  be  its  steady  aim.  But 
as  finite  creatures,  though  we  might  have  no 
other  motive  than  that  of  doing  good;  yet  it 
is  possible  we  may  mistake,  and  do  an  inju- 
ry in  our  dealings  with  others.  But  when  our 
motives  are  correct,  and  we  suppose  that  we 
are  doing  the  best  thing;  but  through  a  want  of 
previous  knowledge  we  do  that  which  injures  a 
brother,  yet  if  he  knows  the  sincerity  of  our 
heart,  and  believes  that  we  are  always  striving 
to  do  the  best  thing ;  it  would  make  no  uneasi- 
ness, no  breach  of  brotherly  love  among  us. 
Each  one  would  continue  to  pursue  his  own 
straight  course,  with  nothing  in  view,  but  to  do 
all  the  good  he  could,  and  as  little  hurt  as  pos- 
sible. 

This  is  an  excellent  religion,  when  men  are 
willing  to  come  to  it. 

These  things  have  arisen  from  a  view  of  the 
preciousness,  the  dignity,  and  majesty  of  divine 
love,  as  it  has  opened  to  me,  since  I  stood  up ; 
although,  I  saw  but  little  when  I  first  rose,  but 
to  endeavour  to  lead  our  mind-s  home,  that  we 
might  be  enabled  to  act  with  propriety  towards 
one  another ;  for  I  am  clear,  that  it  would  be 
impossible  for  any  thing  to  disturb  our  peace, 
however  different  our  views,  if  we  were  acting 
under  the  influence  of  pure  undefiled  love.  We 
should  all  harmonise  and  rejoice  together,  my 
beloved  friends ;  we  should  become  as  one  fami- 
ly of  love ;  and  should  experience  the  testimony, 


175 

that  "  the  Lord's  children  are  taught  of  the  Lord; 
and  great  is  the  peace  of  these  children."  But 
when  we  look  around  and  see  how  little  righte- 
ousness there  is  among  us,  we  are  afraid  to  look ; 
we  see  so  many  inconsistencies,  we  hardly  dare 
look, — we  are  afraid  to  examine.  That  even  when 
an  individual  under  the  best  concern  or  exercise, 
is  led  to  point  out  to  us  the  enormities  we  are 
guilty  of  in  this  land,  they  seem  ready  to  turn  it 
behind  their  backs.  Then  what  must  be  done  ? 
Let  us  "  try  all  things;  prove  all  things,  and  hold 
fast  that  which  is  good.'^  Did  we  enter  into  a 
close  investigation  of  the  one  great  principle  of 
actions — justice,  we  should  see  how  far  we  are 
in  the  performance  of  our  duty  to  our  fellow  crea- 
tures. For  we  must  be  just  before  we  are  gene- 
rous. There  can  be  no  charity,  no  virtue,  which 
has  not  justice  for  its  foundation. 

Let  us  then  inquire,  are  we  doing  any  thing 
that  oppresses  them;  are  we  doing  any  thing 
that  strengthens  the  hand  of  the  oppressor  ? 
Look  to  it  my  friends.  You  know  that  the 
receiver  and  the  thief  are  considered  equal.  He 
that  receives  stolen  goods  is  just  as  guilty  as  the 
one  who  steals  them.  Now,  how  oppression 
reigns  in  our  land ;  and  how  many  goods  there 
are  which  are  even  worse  than  stolen  goods. 

I  appeal  to  your  common  sense,  my  friends, 
whether  to  make  a  man  labour  and  bring  forth 
to  us  his  goods,  is  not  worse  than  stealing.  There- 


Tore  he  tiiat  partakes  of  these  stolen  goods^  is  worse 
than  the  common  thief.  Our  common  understand- 
ing would  dictate  this  to  us^  was  it  not  for  the  pre- 
judice of  education  and  tradition.  But  when  we 
become  accustomed  to  any  thing,  however  evil  it 
may  be,  if  it  has  been  sanctioned  by  usage,  we 
find  it  extremely  difficult  to  abandon  it ;  and  par- 
ticularly, where  we  are  individually  interested 
in  it.  We  are  not  willing  to  believe  it.  We  do 
not  want  to  see  these  things,  and  turn  our  backs  to 
a  serious  search.  In  tliis  case  it  is  not  difficult  to 
know  our  duty,  because  the  matter  is  so  clear  and 
plain :  and  there  cannot  be  an  individual  who  is 
willing  to  stand  as  an  upright  man  or  woman, 
but  would  be  willing,  if  possible,  to  know  where 
they  were  falling  short.  For  they  that  can 
strengthen  the  hand  of  the  oppressor  in  the  least 
degree,  how  can  this  divine  love  come  in,  and 
fill  their  hearts,  while  they  manifest  a  hatred  to 
their  fellow  creatures?  They  who  strengthen 
the  hand  of  the  oppressor,  evidently  manifest  a 
hatred  to  the  oppressed.  There  are  many  ways 
in  which  we  oppress.  This  land  is  guilty  of  the 
oppression  of  human  beings,  and  the  crime  lies 
as  a  dark  cloud  upon  the  nation. 

I  consider  it  the  duty  of  every  individual  to 
search  into  this  subject.  Oh !  my  friends,  let  us 
strike  at  the  very  bottom ;  and  may  we  be  led  to 
go  on  hand  in  hand  in  the  work.  Let  us  join 
hand  in  hand  in  the  resolution  to  do  good; 


It77 

and  we  shall  be  stimulated^  to  do  all  that  we 
can  to  put  an  end  to  this  cruel  oppression  in  our 
land.  Where  injustice  now  reigns^  justice  would 
come  up  in  its  dignity  and  power;  and  the  op- 
pressed would  be  relieved.  The  chains  Avould 
be  released  from  the  necks  of  our  fellow  crear 
tures;  justice  would  be  exalted^  and  come  up  to 
reign  over  all.  We  have  hardly  got  our  hands 
clear  of  our  oppressed  fellow  creatures,  and  we 
sit  down  in  ease,  and  keep  encouraging  those 
who  are  engaged  in  this  cruel  traffic.  What  is 
the  difference  whether  I  hold  a  slave,  or  purchase 
the  produce  of  his  labour  from  those  who  do? 
If  I  deal  moderately  with  him,  would  it  not  be 
better  to  hold  him  myself? — 1  say,  would  it  not 
be  better  to  keep  one  in  a  moderate  way  ? 

Look  to  this,  my  friends.  I  see  the  scales 
that  are  upon  the  eyes  of  the  people; — their 
prejudices  are  such,  that  it  requires  something 
powerful  to  break  the  scales  from  off  their  eyes. 
But  let  us  make  the  case  our  own,  and  then  we 
shall  begin  to  see  through  a  more  impartial  me- 
dium. Now  here  are  dear  parents,  the  fathers 
and  mothers  of  children.  Suppose  the  ty- 
rant should  tear  from  you  your  dear  sons  and 
daughters,  take  them  into  the  next  county,  put 
them  under  the  iron  yoke,  and  lash  them  every 
day,  and  deprive  them  of  every  liberty  and  en- 
joyment ;  and  above  all,  the  liberty  of  free  agen- 
cy, without  which  all  other  blessings  are  not 


178 

worth  enjoying ;  tor  nothing  can  be  a  blessing 
to  a  slave  in  this  world.  Look  at  it^  my  friends, 
and  say,  whether  you  could  go  over  the  line  of 
a  county,  and  traffic,  and  buy  the  produce  of 
your  tender  offspring,  who,  through  toil  and 
bloodshed,  had  been  compelled  to  labour  at  a 
tyrant's  will.  And  is  not  the  principle  still  the 
same,  if  we  go  a  little  further,  and  buy  the  pro- 
duce of  our  fellow  creatures,  who  are  not  so 
nearly  connected?  Are  we  not  all  brethren? 
Have  we  any  better  right  to  oppress  one  who  is 
not  our  immediate  brother  or  sister,  than  we  have 
to  oppress  one  that  is  ? 

Oh !  that  we  might  learn  wisdom,  before  our 
iniquity  becomes  our  ruin !  I  say  there  is  a  black 
cloud  hanging  over  us,  and  1  can  see  no  advance- 
ment that  we  can  make  till  this  greatest  of  evils 
is  removed.  There  are  many  other  evils  and 
acts  of  injustice  in  the  line  of  commerce  and 
trade  with  one  another,  where  we  impose  on  one 
another,  and  do  manifest  injustice ;  but  these  are 
so  trivial  and  small  compared  with  this  great 
one,  that  I  have  little  hope  of  improving  in  this 
respect,  till  the  greater  evil  is  banished  from  our 
land.  And  how  quick  it  might  be  effected,  were 
justice  to  reign— if  we  were  all  willing  to  be  just 
men  and  women. 

Are  we  to  reason  about  consequences,  when 
the  divine  light  shows  us  our  sins  ?  If  we  leave 
off  this  sin,  this  or  that  will  be  the  consequence ; 


179 

the  tyrant  may  suffer  by  it ;  we  shall  be  taking 
away  his  living.  Is  this  good  reasoning?  What 
matter  is  it  about  the  tyrant  ?  We  are  called  up- 
on  to  do  that  which  is  right  and  just;  and  are 
not  to  consider  what  the  consequence  will  be. 

What  if  a  thief  should  say  to  himself, "  Now 
God  calls  on  me  to  leave  off  this  sin ;  but  I  have 
been  stealing  a  great  while,  and  if  1  leave  off 
this  sin,  I  shall  have  no  way  to  live."  What 
should  we  think  of  an  individual  who  would  un- 
dertake to  reason  with  the  Most  High  in  this 
way?  We  know  he  could  not  find  favour  in  his 
sight.  When  we  have  sufficient  evidence,  we 
need  not  look  any  higher.  When  our  own  un- 
derstanding testifies  tons  that  we  are  wrong,  that 
we  are  unjust  and  unrighteous,  shall  we  then  wait 
for  revelation?  Why  it  would  be  casting  an  in- 
dignity upon  him,  who  gives  us  these  lesser 
means,  to  convince  us  with  the  clearest  demon- 
stration. Our  own  common  sense  is  a  sufficient 
evidence,  and  we  need  not  look  any  higher.  If 
we  know  an  act  to  be  unjust,  no  matter  how  we 
come  by  the  knowledge ;  even  if  a  child  in  the 
neighbourhood,  should  tell  us  of  it,  if  we  have 
evidence  in  ourselves  that  the  child  has  spoken 
the  truth,  we  have  no  need  to  look  for  liigher  evi 
dence,  because  this  may  be  the  means  under 
Heaven,  by  which  our  eyes  should  be  opened. 

Wiienever  we  come  to  the  knowledge  of  a 
truth,  no  matter  by  what  means,  it  is  time  then 


180 

for  us  to  attend  to  ii,  and  to  leas  e  oil*  oui*  injus 
tice,  if  we  arc  guilty  of  any.  J  t  is  enough  that 
we  are  convinced,  even  if  it  were  by  an  inani- 
mate thing ;  or  if  we  are  brouglit  to  see  as  Ba- 
laam was,  by  means  of  an  ass.  We  have  no 
right  to  look  any  higher,  when  we  are  convinced 
that  any  tiling  is  the  truth,  and  nothing  but  the 
truth. — Well  is  it  not  so?  Can  we  want  to 
go  any  where  to  be  informed  of  our  duty  in  this 
matter?  Can  any  people  have  a  better  view  of 
a  subject  than  we  have  of  this  ?  Could  we  know 
it  better  if  we  should  ascend  into  Heaven  ? 
No.  Not  any  thing  in  Heaven  can  make  it 
plainer  than  it  is.  All  revelation,  and  all  that 
is  rational,  can  prove  no  more  ;  for  our  common 
sense  proves  indubitably  that  slavery  is  the  most 
cruel  and  most  wicked  of  all  things.  We  have 
the  most  self-evident  proof;  and  in  the  great 
day  of  account,  we  dare  not  make  the  plea,  and 
Say,  the  Bible  did  not  reveal  it  to  me.  The 
question  will  be,  didst  thou  not  see  it  by  the 
light  of  reason,  that  was  communicated  to 
thee  ?  Did  not  thy  common  understanding  con- 
vince thee?  And  still  thou  wouldst  not  believe ! 
But  we  are  not  willing  to  believe,  unless  the  Al- 
mighty will  convince  us  by  some  great  miracle. 
We  are  like  the  Jews,  when  they  would  not  be- 
lieve the  miracles  of  Jesus  Christ.  His  disci- 
ples wanted  him  to  bring  down  lire  from  Hea 
ven.    But  he  would  not  indulge  them. 


181 

We  know,  to  the  utmost  certainty,  what  slave 
ly  is,  and  not  any  thing  in  Heaven  can  make  it 
plainer  than  it  is. 

If  we  know  it  to  be  unjust,  will  we  still  wait 
for  the  Lord  to  tell  us  it  is  so  ?  He  will  never  do 
it;  for  he  has  already  done  it,  by  the  means 
which  he  appointed  for  that  purpose.  But  being 
unjust  to  man  in  our  common  way  of  life — being, 
too  many  of  us,  in  the  way  of  darkness,  we  can 
have  fellowship  with  the  works  of  darkness ; 
although  we  are  called  out  of  it  all. 

I  know  not  how  to  leave  this  subject,  for  my 
soul  is  in  it.  Oh !  may  it  be  our  desire  and  our 
resolution,  my  friends,  willingly  to  take  up  the 
cross  and  despise  the  shame  ; — altliough  individ- 
uals may  point  the  finger  of  scorn  at  us,  and  say 
it  is  a  little  thing — don't  let  us  regard  these  things. 
We  are  not  accountable  to  man,  but  to  our  Cre- 
ator, who  is  doing  every  thing  to  make  the  w  ay 
plain  and  intelligibly  clear  to  us. 

Can  we  have  christian  love,  and  strengthen 
the  hand  of  an  oppressor?  Be  sure  we  cannot 
my  friends.  We  are  void  of  it,  because  we  de- 
light in  gratifying  ourselves.  Oh !  may  we,  in- 
dividually, sink  deep  into  the  consideration. 
Try  these  things,  my  friends,  and  search  for 
yourselves.  I  do  not  desue,  as  a  brother,  to  im- 
press my  opinions  upon  you ;  but  only  to  give 
you  my  views,  and  leave  them  as  a  mirror  for 
you  to  look  into.     I  would  not  have  any  turn  t© 


182 

my  views,  merely  Ijccause  they  are  mine ;  but 
because  they  are  convinced  of  the  irresistible 
truth  of  them.  If  they  do  not  see  as  I  do,  it 
does  not  break  my  love  with  my  fellow  creatures. 
I  am  thankful — and  this  is  the  very  pearl  of  my 
life — that  I  feel  and  continue  to  feel,  nothing  but 
love  to  flow  to  every  creature  under  Heaven. 
Oh !  how  precious  it  is.  ^'  Eye  hath  not  seen, 
nor  ear  heard,  neither  have  entered  into  the  heart 
of  man,  the  things  that  God  hath  prepared  for 
them  that  love  him ;" — that  love  him  with  that 
pure  love,  that  hath  all  power,  both  in  Heaven 
and  in  earth.  Love  is  stronger  than  death,  but 
jealousy  is  more  cruel  than  the  grave. 

I  have  never  known  or  witnessed  any  evi- 
dence of  fallen  angels,  but  those  who  are  fallen 
men  and  women.  I  believe  there  never  were  any 
other  on  this  earth.  Those  whom  the  Lord  has 
called,  and  who  have  been  made  partakers  of  the 
good  things  and  power  of  the  world  to  come, 
these  when  they  fall  away  and  become  apostates, 
are  fallen  angels.  For  what  are  angels,  but  mes- 
sengers ?  As  it  is  said :  "  He  maketh  his  angels 
spirits,  and  his  ministers  a  flame  of  fire.'' 

Now  we  ought  to  take  warning,  my  friends, 
till  we  become  established.  Not  but  that  I  be- 
lieve there  is  an  arriving  at  a  state  of  establish- 
ment beyond  falling.  But  few  arrive  at  it  for 
want  of  faithfulness.     Many  make  a  good  be- 


183 

ginning,  but  too  few  hold  out  to  the  end.  It  is 
not  enough  to  begin  well,  and  to  run  well  for 
a  while  ;  but  we  must  persevere.  For  it  is  only 
those  who  endure  to  the  end,  that  shall  be  saved. 
Now,  those  whom  the  Lord  has  blessed,  and 
who  have  advanced  in  some  degree  to  be  his 
people  ;  and  whom  he  has  enabled  by  his  grace 
to  become  useful  in  their  day ;  do  sometimes  fall 
off.    Are  not  these  fallen  angels  ? 

Oh!  let  us  deeply  consider  these  things. 
Ever  remember  that  it  is  not  enough  to  begin 
well.  How  many  there  were  brought  out  of 
Egypt,  through  the  wilderness,  who,  neverthe- 
less, never  entered  into  the  promised  land.  They 
were  afraid,  they  lost  their  confidence,  when 
they  came  on  the  borders  of  Canaan.  So  it  is 
with  many  who  set  out  in  the  christian  travel. 
They  go  on  well  for  a  while ;  but  when  their  life 
and  all  is  to  be  given  up,  they  fail.  When  we 
enter  the  conflict,  and  our  lives  are  ready  to  be 
taken  from  us,  how  many  ten  thousands  there  are, 
in  the  present  day,  who,  like  the  Israelites,  have 
rebelled  against  God,  and  turned  away  from  their 
former  confidence.  Let  me  repeat  it  again.  It 
is  not  enough  to  begin  well :  it  is  not  enough  to 
i*un  well  for  a  while,  and  to  get  through  the  wil- 
derness, and  in  a  good  degree  towards  a  state  of 
establishment ;  because  the  greatest  trial  that  we 
find,  is  at  the  end  of  the  conflict ;  when  we  come 
to  the  point  where  all  must  be  given  up ;  where 


184 

our  lives  must  be  considered  as  nothing  to  us. 
See  our  great  example;  he  had  his  conflicts^ 
liis  trials,  and  temptations ;  when  his  life  and  all 
Mas  to  be  given  up.  How  trying  the  scene  1  how 
painful !  He  was  brought  to  cry  out,  in  anxious 
concern  to  his  Father.  Yea,  in  his  prayer,  he 
was  brought  to  sweat,  as  it  were,  great  drops  of 
blood,  and  nature  felt  the  desire  to  escape  this 
suflFering.  "  If  it  be  possible,  Father,  let  this 
cup  pass  from  me.'^  But  see  the  example — "  not 
my  will,  but  thine  be  done."  Oh !  believe  me, 
here  in  this  trial  many  shrink  back,  and  become 
as  dead  lights. 

Oh !  may  we  be  encouraged  to  faithfulness  : 
Oh !  may  we  be  led  in  due  time,  to  see  our  own  in- 
sufficiency, and  to  cry  out,  "  My  Grod,  my  Grod, 
why  hast  thou  forsaken  me."  These  things  we 
must  go  through,  if  we  continue  to  the  end.  If 
we  persevere  in  faithfulness,  we  must  be  brought 
to  the  time  in  which  all  must  be  given  up  :  yea, 
the  death  of  the  cross  must  be  our  experience. 
Therefore,  let  us  take  courage  arid  persevere  on, 
whether  life  or  death,  let  us  keep  our  eye  single 
to  the  divine  light,  to  our  holy  leader,  and  he 
will  carry  us  through,  over  all,  to  name  the  name 
of  that  great  and  adorable  name.  Let  us,  there- 
fore, in  confidence  of  this,  be  willing  to  thank 
Ood  and  take  courage. 


SERMON  VIII. 

DELIVERED  AT  FRIENDS*  MEETING-HOUSE,  NEWTOWN,  IN 
BUCKS  COUNTY,  ON  FIFTH  DAY  MORNING,  9tH  OF  TWELFTH 
MONTH,  1824. 

Some  men  and  some  women  seem  to  show  an 
aversion  to  all  order  and  discipline,  as  if  it  was 
not  necessary,  since  we  are  all  to  be  governed 
by  one  principle  and  power  in  us ;  as  though  it 
would  be  right  for  every  one  to  be  left  to  act  in- 
dependently one  of  another.  This  must  arise 
from  a  want  of  a  right  knowledge  of  ourselves, 
and  of  the  God  that  made  us. 

The  first  step  to  true  knowledge,  is  to  know 
ourselves.  But  do  we,  individually,  improve  the 
understanding  that  we  are  blessed  with,  by  our 
great  Creator?  Do  we  improve  by  the  things 
that  we  see,  and  hear,  and  know  ?  Did  we  do 
this,  we  should  come  to  have  a  true  knowledge 
of  ourselves,  and  of  the  great  Author  of  our  be- 
ing. We  should  couieio  know  and  believe,  that 
he  is  a  being  perfect  in  knowledge ;  and  that  by 
him  all  our  actions  are  weighed.  Now  to  come 
to  know  this  is  no  secret ;  it  is  no  hard  thing, 
nor  is  it  difficult ;  because  we  may  learn  it  by 
our  every  day's  experience.  We  learn  it  from  a 

A  a 


186 

consciousness  ^viillin  us,  of  having  done  right  or 
wrong;  because  Avhenever  we  do  amiss,  and  turn 
aside  from  the  path  of  rectitude,  we  find  some- 
thing in  us,  that  impeaches  us,  that  brings  guilt 
and  remorse  upon  us.  Now  what  is  this,  my 
friends  ?  It  certainly  is  something  invisible  to 
the  outward  senses  of  animal  man ;  yet  we  know 
it  to  exist  in  us.  There  is  nothing  more  self- 
evident  to  us  tlian  this  fact ;  and  here  it  is,  then, 
through  this  medium,  that  we  are  to  get  right 
knowledge,  riglit  ideas,  and  right  views  of  the 
divine  character.  As  he  is  perfect  in  wisdom 
and  knowledge ;  so  he  is  a  God  of  order.  We 
behold  this,  even  with  our  external  eyes,  when 
we  behold  the  heavens,  and  the  eartli,  the  moon 
and  the  stars ;  and  when  we  behold  them  con- 
tinuing in  that  beautiful  order,  in  which  he  ar- 
ranged them  by  his  eternal  laws. 

Although  these  vast  bodies  of  inanimate  mat- 
ter, can  be  in  no  respect  accountable  in  them- 
selves, for  their  conduct,  still  we  see  them  so 
arranged  by  infinite  wisdom,  and  placed  in  such 
beautiful  order,  that  tiiey  never  interfere  with 
each  other.  They  never  run  foul  of  one  another: 
and  when  we  consider  them  rightly,  they  bring 
us  to  see,  that  these  inanimate  bodies  may  be 
considered  as  social  beings,  having  intercourse 
with  each  other,  and  helping  each  other,  by 
which  they  are  continued  in  that  excellent  order^ 
fin  wliich  they  were  originally  arranged. 


187 

Behold  the  outward  sun,  how  wonderfully  it 
operates  upon  the  earth  and  upon  our  bodies,  by 
its  light  and  heat.  It  emits  them  powerfully, 
not  only  upon  man^  but  upon  the  bea,sts  and 
herbs  of  the  field.  These  great  bodies,  these 
vast  orbs,  though  inanimate  in  themselves,  have 
a  most  wonderful  effect  upon  every  thing  around 
them.  What  would  become  of  us,  and  of  our 
eartli,  were  it  not  for  the  enlivening  beams  of 
the  sun?  Although  it  emits  so  much,  yet  it 
never  lessens.  It  is  like  an  epitome  for  us;  it 
is  like  an  index  for  us  to  act  by,  as  social  be- 
ings. If  we  were  willing  to  exercise  the  power 
that  God  has  given  us,  and  to  keep  in  that  ar- 
rangement and  order,  which  he  has  fixed  for  his 
creature  man,  how  we  might  emit  blessings,  and 
yet  lose  nothing.  Every  thing  that  goes  from 
us  returns  again  to  us,  just  as  the  light  and  heat 
that  the  sun  gives  to  us,  returns  back  to  the 
fountain  from  whence  it  came.  He  never  lessens 
in  consequence  of  what  lie  imparts  to  others,  but 
his  power  and  his  excellence  always  continue 
the  same. 

And  how  we  may  be  instructed  by  the  move- 
ment of  the  earth,  in  its  eccentric  orbit  around 
the  sun.  When  it  passes  away  from  the  sun,  it 
enters  into  a  colder  region ;  and  if  the  light  and 
heat  were  taken  from  it,  its  weight  would  be- 
come iiiuch  greater,  and  being  heavier,  it  would 
be  thrown  from  its  proper  orbit,  and  of  coarse, 


188 

it  might  run  foul  of  other  bodies.  But  we  see, 
that  in  the  arrangement  of  divine  wisdom,  it  re- 
turns again  ;  it  comes  round  into  its  proper  place. 
So  it  has  been  through  all  ages  past,  and  so  it 
will  continue,  through  the  eternal  ages  to  come. 

All  the  heavenly  bodies  will  keep  in  that  ar- 
rangement, which  eternal  and  infinite  wisdom 
designed  for  them.  We  see  these  vast  orbs  of 
light ;  tlie  moon  and  stars ;  and  Ave  have  the 
most  indubitable  evidence  and  circumstances,  to 
prove,  that  all  tlie  light  which  the  moon  has,  is 
derived  from  that  sun,  from  which  we  derive  our 
light;  and  it  is  acted  upon  according  to  divine 
wisdom.  Here  we  see  harmonious  and  social 
commune,  in  these  inanimate  bodies. 

What  great  teaching  1  how  wonderful  the  dis- 
covery !  Here  now,  man,  although  in  himself 
small,  when  compared  with  the  earth,  and  these 
vast  bodies  of  matter,  still,  has  something  in 
him,  which  is  immortal ;  something  which  came 
from  God,  and  which  must  return  to  him.  Our 
immortal  spirits  receive  all  their  light  from  that 
ceki^lial  and  invisible  Sun,  which  is  the  creator 
of  all  things.  He  emits  of  his  excellency  to  us; 
and  yet  he  does  not  lessen,  but  remains  eternal- 
ly the  same;  for  all  that  comes  from  him  will 
return  to  him  again.  There  is  a  continual  cir- 
culation, the  same  as  we  witness  upon  the  earth 
on  which  we  live.  All  the  rivers  which  run  to 
th^  sea,  and  to  the  mighty  ocean,  comprehending 


189 

all  the  waters  of  the  earth,  return  back  through 
invisible  channels,  to  replenish  the  fountains  and 
to  renew  their  former  course,  in  rivers  and  streams. 
So  it  will  be  with  us,  as  accountable  creatures  to 
our  God ;  for  we  have  nothing  but  what  comes 
from  God ;  nothing  but  what  has  emanated  from 
his  love ;  and  therefore  we  are  accountable  to 
him,  for  all  we  have  received. 

Now,  when  we  feel  the  warming  beams  of 
the  Sun  of  righteousness ;  the  great  source  of  all 
perfection,  of  all  light  and  knowledge,  and  of  eve- 
ry thing  that  can  console  a  rational  mind ; — - 
when  we  are  filled  with  his  goodness,  when  it 
shines  upon  the  soul  and  enlightens  and  warms 
it,  still  nothing  is  lost  from  the  great  fountain, 
because,  as  the  soul  is  attentive,  it  will  return  all 
back  again,  as  a  tribute  to  him. 

Here  then,  we  learn  and  come  to  know  and  un- 
derstand, that  man,  as  a  social  being,  must  be 
regulated  by  order  and  discipline ;  for  as  God 
is  perfect,  in  all  knowledge  and  wisdom,  so  he 
will  remain  to  be  a  God  of  order.  No  doubt  it 
will  be  so  perfect,  that  it  will  certainly  prevent 
his  rational  creatures  from  running  foul  of  one 
another ;  as  we  see  in  relation  to  the  heavenly 
bodies,  that  they  never  run  foul  of  each  other. 
They,  however,  impart  to,  and  receive  from, 
each  other,  to  their  mutual  benefit,  and  by  it 
they  are  but  answering  the  grand  design.  When 
we  look  at  comets  in  their  unknown  path,  be- 


190 

yond  our  feeble  compreliensiou ;  how  reasonable 
it  is  to  suppose,  that^  in  passing  tlirough  the  im- 
mense space  allotted  to  them,  they  impart  to  the 
bodies,  by  which  they  pass,  and  likewise,  that 
those  various  and  distant  orbs  return  something 
to  them,  which  they  with  equal  fidelity  transmit 
to  the  sun,  upon  whom  they  are  themselves  de- 
pendant. 

Just  so,  rational  beings  are  made  social  be- 
ings, that  they  may  be  a  blessing  to  each  other ; 
that  each  may  impart  sometliing  to  his  fellow,  in 
return  for  what  he  may  himself  receive.  Each 
can  be  doing  good  to  the  other  ;  and  if  they  are 
kept  under  the  influence  of  divine  love,  there 
never  will  be  any  jumbling ;  and  they  never 
wall  run  foul  of  each  other.  It  is  impossible,  in 
the  nature  of  things.  Therefore,  there  would  be 
no  fault  found,  respecting  right  order  and  disci- 
pline, in  the  associations  of  the  children  of  men; 
and  especially  among  those  who  are  considered 
religious  communities  and  associations.  In  these 
associations,  order  and  discipline  are  not  only 
requisite,  but  absolutely  necessary  ;  they  cannot 
do  without  them.  But  this  discipline  and  order 
must  be  that  w^hich  is  fixed  by  the  divine  lawgiv- 
er ;  and  then  if  there  is  any  occasion  found  to 
violate  it,  it  must  be  in  consequence  of  its  having 
been  perverted  by  the  children  of  men.  Now 
here  we  may  see  that  the  great  end  and  design  of 
the  Almighty  is,  to  have  order  among  the  cliildren 


191 

of  men.  We  can  see  the  necessity  of  it,  what- 
ever our  profession  may  be  ;  and  so  necessary 
and  important  is  it,  that  there  cannot  be  a  hap- 
py family  without  it,  among  the  children  of  men. 
God  forbid.     It  is  impossible. 

Every  pious  parent,  every  one  who  has  a 
right  to  be  considered  a  child  of  God — -and  none 
can  be  considered  so,  but  those  who  are  led  by 
the  spirit  of  God — will  see  the  absolute  necessi- 
ty, and  they  will  be  led  by  the  light  in  their  own 
souls,  to  form  a  discipline  for  regulating  and  or- 
dering their  families.  And  if  it  arises  from  di- 
vine light  in  the  soul,  it  will  be  so  arranged 
among  the  several  branches,  that  they  will  ne- 
ver blunder  over  one  another,  or  hurt,  or  wound 
one  another.  Therefore,  all  the  fault  that  can 
be  found,  must  arise  from  a  counterfeit  of  its 
meaning,  suiting  it  to  their  own  desires — their 
own  aggrandizement, — to  make  them  lords  in 
their  several  places. 

Here  it  is,  that  many  schemes  of  order  and 
discipline,  which  are  set  up,  stand  in  direct  op- 
position to  the  order  of  God,  and  therefore  they 
are  soon  found  fault  with,  and  very  justly  so ;  be- 
cause  they  must  lead  to  disorder  instead  of  order. 
To  know  right  discipline,  there  is  but  one  way, 
and  that  is,  to  investigate  ourselves  with  the  light 
and  understanding  with  which  we  are  blessed. 
We  must  do  this,  for  this  is  the  way  to  trace 
causes  by  their  effects,     Man  is  the  effect  of 


192 

God's  love;  the  effect  of  God's  power;  and  the 
design  of  the  Almighty,  who  is  an  all- wise  be- 
ing. And  here  now,  as  this  effect  is  rightly 
known ;  as  we  consider  rightly  and  under  a 
right  direction,  with  respect  to  our  real  being,  we 
are  brought  to  see  that  God  has  made  us  all 
equal,  by  which  social  order  comes  to  be  estab- 
iished,  and  right  discipline.  We  thus  become 
confirmed  in  such  a  way,  that  we  never  injure  one 
another,  in  our  progress  through  this  probationa- 
ry state.  But  as  far  as  we  keep  to  it,  we  are 
constantly  emitting  something,  like  the  planeta- 
ry orbs  of  a  lower  order,  which  receive  their  light 
from  the  sun. 

The  glorious  sun  may  be  considered  as  a  repre- 
sentation and  index  of  the  Holy  One:  the  moon 
and  stars  are  acting  under  divine  direction,  and 
like  so  many  beings,  and  always  emitting  a  part, 
in  regular  order,  as  designed  by  omnipotence.  We 
see  and  observe,  that  the  moon,  although  it  is  so 
far  distant  from  us,  has  an  effect  upon  our  earth, 
and  upon  us;  which  shows  the  wisdom  of 
the  Almighty,  through  which,  by  his  infinite 
power,  he  keeps  all  things  in  order,  according 
10  his  great  design. 

lYe  see  these  vast  inanimate  bodies  moving  in 
this  holy  order,  and  cannot  but  admire  the  mag- 
nificence, the  beauty  and  the  harmony  of  the 
whole.  Then  should  we  not  be  concerned  to 
know  our  own  orbit,  in  the  great  family  of  man- 


193 

kind ;  that  we  might  be  enabled  to  move  in  our 
proper  place^  and  never  interrupt  a  brother  or  a 
sister,  or  cause  a  jumble  in  the  creation  of  Grod? 

I  am  confirmed  in  the  belief,  that  if  we  were 
individually  c<mcerned,  to  turn  inward  to  the 
divine  light,  we  should  be  enabled  to  accomplish 
this.  For  there  is  nothing  that  can  instruct  us  in 
this  line  of  order,  but  what  may  be  seen,  by  the 
omitting  of  his  light  and  power  into  our  souls  in 
our  separate  orbits.  As  the  moon  receives  all 
its  light  from  the  sun,  for  itself,  in  the  first  place^ 
so  by  that  means  it  is  enabled  to  emit  a  part  of 
the  power  received,  to  the  next  orb ;  and  here 
the  heavenly  order  is  kept  up.  So  it  has  been 
through  all  the  previous  eternal  ages,  and  so  it 
will  continue  to  all  future  ages.  The  order  of 
God  cannot  be  broken;  and  therefore  we  con- 
clude, from  these  reflections,  that  all  the  endless 
regions  of  unmeasured  space,  are  filled  up  with 
worlds,  containing  suns,  moons,  stars,  and  the 
like,  according  to  the  divine  ordering ;  and  that 
these  are  passing  through  from  one  to  another, 
as  social  beings.  We  may  in  a  degree  consider 
so,  and  that  by  the  great  first  cause  acting  upon 
them,  they  are  kept  in  that  holy  order,  in  which 
divine  wisdom  placed  them. 

We  cannot  conceive  that  there  is  a  vacuum, 

but  that  every  part  of  the  boundless  regions  of 

unmeasured  space,  is  filled  up  and  supplied  in 

its  proper  order.  Because  if  there  was  a  vacuum 

B  b 


194 

111  any  part  of  this  unmeasured  space,  and  no 
thing  occupied  tlie  place,  these  vast  orbs  might 
be  likely  to  scatter  oif,  into  that  portion  of  un- 
limited space. 

No,  my  friends,  all  is  filled  according  to  the 
wisdom  and  goodness  of  God ;  and  all  is  oper- 
ating together,  to  effect  his  great  purpose.  How 
much  we  might  learn  from  these  views,  if  we 
would  be  consistent,  and  investigate  rightly. 
Each  individual  of  us  may  be  considered  as  a  mi- 
crocosm, a  little  world,  in  which  there  is  con- 
tained a  kingdom,  where  the  Almighty  works 
and  acts,  leads  and  directs.  And  were  it  not  for 
our  stubborn  resistance,  he  would  lead  us  in 
such  a  way,  that  we  should  always  move  under 
the  all-Avise  direction  of  the  Supreme  Ruler :  and 
thus  we  should  be  kept  right,  and  we  should 
never  run  foul  of  each  other,  or  in  any  way  in 
jure  each  other.  Then  that  holy  harmony  in- 
tended by  the  Creator  would  be  preserved.  But 
when  we  attempt  to  set  up  order,  contrived  in 
our  own  wisdom,  it  has  a  contrary  effect ;  for  it 
divides  but  does  not  unite. 

Now,  we  are  not  to  complain  of  right  order 
and  discipline,  because  it  is  abused,  under  the  hy- 
pocritical pretence  of  those  who  want  to  be  their 
own  orderers  and  directors ;  who,  in  their  own 
wisdom,  form  creeds  of  faith,  opposed  to  the 
direct  order  of  truthand  wisdom.  They  are  all  in 
darkness 5  they  all  lead  to  death  and  discord;  but 


195 

it  does  not  follow  that  because  the  order  which 
IS  set  up  in  man's  wisdom^  is  not  productive  of 
concord  and  harmony,  that  all  order  is  therefore 
unnecessary.  No,  my  friends,  this  is  going  to 
the  other  extreme.  I  delight  in  order ;  and  I 
have  found  the  blessed  benefit  of  it  in  myself. 
We  have  a  great  need  of  order  in  ourselves,  and 
we  have  a  great  deal  to  govern.  All  the  propen- 
sities and  desires  which  we  feel  moving  so  pow- 
erfully in  us,  are  to  be  governed  and  kept  within 
due  bounds ;  and  we  cannot  do  this,  unless  the 
immortal  spirit  is  under  the  immediate  direction 
of  our  Creator,  and  completely  passive  to  his 
power.  We  must  come  to  be  like  the  inanimate 
earth,  and  other  inanimate  bodies  which  have  no 
will  of  their  own.  They  never  diverge  from  the 
order  which  God  designed.  They  preserve  the 
order  which  he  allotted  to  them ;  and  this  shows 
us,  that  if  we  would  become  subject  to  right  or- 
der, we  must  first  come  to  the  same  passive  state ; 
we  must  come  to  be  like  the  inanimate  earth.  That 
is,  we  must  feel  that  we  have  no  capacity  to  do 
any  thing,  or  to  seek  wisdom,  only  as  it  comes 
from  the  Holy  One.  For  as  all  knowledge  is 
comprehended  in  him,  therefore  man  cannot  de- 
vise any  wisdom  or  knowledge,  from  any  other 
source,  but  this  eternal  source;  that  is,  from  the 
light  and  spirit  of  Grod  in  our  souls. 

All  other  wisdom  is  foolishness  with  God. 
Every  kind  of  Avisdom  which  we  derive  from 


196 

without^  by  the  exercise  of  our  free  agency,  is 
foolishness  with  Grotl ;  and  leads  us  to  run  foul 
of  each  other,  and  make  a  jumble  in  God's  cre- 
ation. It  turns  all  things  upside  down;  and  in- 
stead of  enabling  us  to  answer  the  end  of  our 
creation,  by  glorifying  God  and  enjoying  fellow- 
ship with  him ;  it  engenders  strife  and  conten- 
tion, and  every  evil  work  by  which  man  can  be 
made  miserable  on  earth. 

It  is  the  hardest  part  of  man's  work,  while  in 
this  probationary  state,  to  be  willing  to  become 
nothing,  or  to  be  any  thing  that  the  Lord  is 
pleased  to  make  him.  It  is  hard  for  us  to  come 
down  to  do  what  we  consider  his  righteous  work 
without  looking  for  a  reward  for  doing  it.  Now 
look,  my  friends,  for  a  moment.  Can  such  men 
and  women,  who  are  looking  for  a  reward,  be 
any  thing  but  selfish  creatures  ?  Do  they  not 
love  themselves  better  than  they  love  God?  If 
he  w  ill  not  reward  them,  they  would  turn  their 
backs  upon  him.  What  a  contemptible  state  is 
this !  We  will  only  do  righteously  because  we 
are  to  be  rewarded  for  it,  and  cease  to  do  wick- 
edly because  we  must  be  punished  for  it.  Do 
we  not  see,  that  while  this  is  the  case  and  con- 
dition, we  are  selfish  creatures,  alienated  and 
separated  from  God?  When  we  get  into  a  right 
state,  and  come  to  be  passive,  like  those  inani- 
mate bodies,  then  we  shall  be  willing  to  be  re- 
gulated by  his  law  and  light. 


197 

Here  now  we  see  the  difference  between  those 
inanimate  bodies,  and  the  creatures  which  God 
has  endued  with  an  immoi*tal  part,  or  with 
that  understanding  and  knowledge,  which  was 
necessary  to  effect  the  great  and  glorious 
end  of  their  creation.  Yet  all  must  be  in  sub- 
servience to  the  divine  mind  of  the  great  pre- 
server of  his  creatures.  Here  now,  when  we 
come  to  search  ourselves,  and  behold  our  own 
impotence  and  weakness;  and  to  find  that  of 
ourselves  we  can  do  nothing  aright,  we  shall  be 
brought  to  the  conclusion  that  there  is  but  one 
good,  and  that  is  God ;  that  there  is  but  one  who 
knows  good,  and  that  is  God.  Man  can  never 
know  good  but  as  he  derives  the  knowledge  from 
this  unchangeable  source  of  good,  of  wisdom, 
and  of  knowledge.  When  man  is  brought  to 
see  his  own  imperfections,  to  bow  down  and 
yield  obedience  to  God,  and  become  passive  like 
the  earth,  as  I  observed,  or  as  expressed  by  the 
parable  that  Jesus  put  forth  to  the  people,  in  his 
day — "  The  kingdom  of  God  cometh  not  with 
outward  observation :  for  behold  the  kingdom  of 
God  is  within  you ;''  and  the  kingdom  of  God  is 
not  a  kingdom  of  this  world.  No,  the  kingdom 
of  the  Lord^s  children  is  not  of  this  world,  as 
Jesus,  the  first  born  of  perfection,  that  we  have 
a  particular  account  of,  among  men,  declared, 
that  the  kingdom  of  God  is  not  of  this  world. 


198 

Now  let  us  have  a  care,  my  friends,  that  we 
do  not  suffer  these  improper  desires  to  gain 
ground,  by  giving  way  to  the  desires  that  lead 
after  glory  and  honour,  to  take  part  in  the  king- 
doms of  the  world  and  of  God,  at  the  same  time. 
We  cannot  be  heirs  of  both  kingdoms  at  the 
same  time.  Here  we  are  brought  to  see,  that  if 
we  are  heirs  of  God  we  cannot  touch  or  take 
part  in  the  governments  of  the  world ;  because 
they  stand  eternally  in  opposition  to  the  govern- 
ment of  the  God  of  heaven.  Why?  Because 
all  their  laws  are  made  in  the  wisdom  of  man, 
which  is  foolishness  with  God.  And  yet  they 
are  necessary  among  those  who  are  thus  igno- 
rant and  behind  hand  in  knowledge,  to  keep  men 
from  violent  acts,  and  from  hurting  one  onother ; 
but  that  is  no  reason  that  the  law  of  the  Almigh- 
ty should  not  prevail.  Because  that  will  super- 
sede all  laws,  made  by  the  children  of  men  on 
earth.  It  will  lead  us  to  do  good  in  such  a 
manner  that  other  laws  will  never  operate  to  our 
hurt.  If  we  are  faithful;  if  we  come  under 
the  regulating  influence  of  God  in  our  souls,  it 
will  take  away  the  necessity  of  all  other  laws 
from  us ;  and  they  will  let  us  live  in  peace,  eve- 
ry where  upon  the  earth,  without  any  molesta- 
tion. It  will  rejoice  the  rulers,  that  a  portion  of 
the  people  never  give  them  any  trouble,  by  vio- 
lating the  laws. 

Here  now,  being  brought  into  the  divine  na 


199 

ture,  every  thing  that  emits  from  us,  is  light  in  a 
degree ;  the  same  as  that  which  emits  from  the 
Holy  One  to  his  children.  And  here,  as  every 
soul  has  a  witness  for  God  in  itself,  so  that  wit- 
ness bears  testimony  to  the  righteousness  of 
these,  and  in  such  a  manner  that  the  worst  men 
are  obliged  to  leave  them,  and  cannot  take  up 
sword  against  them.  Let  them  be  scattered 
where  they  may,  they  must  see  all  in  this  way, 
and  understand  the  law  and  discipline  in  our 
souls.  Here  we  shall  have  confidence  to  be- 
lieve, that  none  of  the  nations  of  the  earth  would 
harm  us — that  not  all  the  wickedness  of  men 
would  do  us  any  injury.  We  having  the  wit- 
ness in  ourselves,  the  wisdom  of  God  would  so 
manifest  itself,  that  we  should  all  be  the  best  of 
friends,  and  ready  to  do  each  other  every  good. 
Here  we  should  see  the  way,  and  behold  the  me- 
dium by  which  we  should  experience  and  know 
gradually — even  as  individuals  came  to  it,  so 
would  societies  and  nations ; — by  which  the  pro- 
phecy would  be  fulfilled  :  "  And  they  shall  beat 
their  swords  into  ploughshares,  and  their  spears 
into  pruning  hooks  :  nation  shall  not  lift  up 
sword  against  nation,  neither  shall  they  learn 
war  any  more.^'  We  should  all  feel  that  kind 
of  confidence,  that  we  should  never  have  need 
of  a  sword,  so  long  as  we  were  under  the  regulat- 
ing influence  of  the  Lord's  discipline.  It  would 
be  as  the  power  of  light  over  every  heart.     Ho 


200 

not  think  that  if  we  come  to  this  alone  it  is  suffi 
dent.  We  are  made  social  beings  in  respect  to 
one  another^  and  we  need  right  order  and  disci- 
pline ;  but  this  right  order  and*  discipline  must  be 
of  God ;  it  must  not  be  the  contrivance  of  men  and 
mortals.  And  as  to  the  outward  letter  of  it,  it 
would  be  very  small  and  concise ;  for  all  have,  at 
a  certain  age,  the  law  within  themselves,  and 
yet,  though  they  have  the  law  in  themselves, 
still  they  have  propensities  and  desires  at  their 
command,  that  this  law  seems  not  to  be  a  re- 
straint to.  Here  we  see  it  to  be  so,  because  it  is 
a  truth,  that  all  have  sinned  and  come  short  of 
the  glory  of  God.  And  why  was  it  so?  Be- 
cause we  had  not  learned  to  know  the  difference 
between  good  and  evil,  and  we  undertook  to 
know  it  ourselves ;  and  presumed  to  indulge  our 
propensities  beyond  due  bounds  ;  and  not  being 
subject  to  the  divine  law,  we  enlist  in  these  pas- 
sions and  propensities,  which,  though  necessary, 
yet  they  may  be  abused.  They  bring  about  our 
probationary  state — a  state  needful — a  state  ne- 
cessary to  enable  man  to  rise  from  the  state  into 
which  he  has  fallen,  or  in  which  he  has  been  crea- 
ted, into  a  state  of  true  wisdom  and  knowledge,  in- 
to a  greatness  of  s^oul,  prepared  to  inhabit  Heaven 
and  the  realms  of  bliss,  with  God  and  the  spirits 
of  just  men  made  perfect.  Here  we  grow  into  one 
degree  of  knowledge  after  another.  We  must  be 
children  before  we  are  men.     Children  bring  no 


201 

knowledge  with  them  into  the  world ;  they  must 
learn  every  thing  here.  Here  we  see  the  necessity 
of  discipline  in  families.  No  man  or  woman  is  fit 
to  be  a  parent^  till  they  come  to  know  the  Lord's 
discipline  in  themselves;  for  until  they  know 
this^  how  can  they  form  a  discipline  for  their 
children  ?  The  parent  is  to  account  for  them, 
w  hile  they  have  no  judgment  of  their  own,  there- 
fore, it  is  their  business  to  govern  all  their  pro- 
pensities  and  passions,  and  not  suffer  their  an- 
ger to  rise,  and  poison  their  hearts.  They  are 
not  to  indulge  their  children  improperly  :  to  leave 
them  to  themselves,  without  discipline,  is  very 
wrong.  The  parent  must  come  to  know  and  act 
willingly,  and  not  till  then,  are  they  fit  to  be  pa- 
rents :  or,  in  other  words,  till  they  submit  to  the 
holy  law ;  for  the  law  of  God  is  the  cross  of  the 
soul.  1  say  that  it  is  not  fit,  that  men  and  wo- 
men should  have  children  till  they  are  willing  to 
come  here  and  wait  for  the  blessing. 

I  would  not  have  them  put  off  uniting  in  mar» 
riage,  by  which  the  Almighty  designed  in  his 
wisdom,  that  our  species  should  be  propagated, 
and  be  multiplied  upon  the  earth.  No,  because 
the  first  choice  that  a  rational  soul  ought  to  make, 
when  he  feels  a  capacity  to  receive  a  law,  is  to 
submit  himself  to  the  discipline  of  the  divine  law 
in  the  soul ; — and  he  must  feel  that  it  comes,  as  ] 
have  observed.  We  have  a  consciousness  when 
we  have  done  wrong ;  which  could  not  be  the 

c  c 


202 

case  unless  we  had  a  decisive  rule  which  speaks 
peace  and  joy  to  our  good  acts,  and  trouble  to 
our  transgressions.  As  soon  as  the  dear  youth  feel 
this,  then  is  their  time  to  lay  hold  of  this  great 
and  excellent  teacher.  If  they  would  seek  God 
and  be  willing  to  be  governed  by  his  law,  and 
the  dictates  of  his  light  in  their  souls ;  then,  pre- 
vious to  arriving  at  a  state  of  manhood,  suitable 
to  unite  together  in  conjugal  bands — they  would 
previous  to  this,  make  that  great  and  blessed 
choice,  to  "seek  the  kingdom  of  God,  and 
his  righteousness ;''  and  they  would  feel  and  be- 
lieve the  truth  of  the  testimony  of  Jesus,  that 
"all  these  things  shall  be  added  unto  you." 
That  is,  every  thing  that  can  make  us  happy  in 
time,  and  confirm  our  happiness  in  eternity.  If 
we  are  willing  to  come  under  the  influence  of 
the  divine  law,  and  be  passive  in  the  divine 
hand,  and  never  suffer  our  desires  or  propensi- 
ties to  rise  higher  than  the  will  of  God  allows  ; 
he  will  give  us  every  thing  good;  and  we  shall 
feel  the  holy  influence  of  his  power,  and  every 
desire  of  the  soul  will  be  answered.  All  things 
will  be  given  for  these  poor  bodies,  that  they 
need ;  we  shall  be  blessed,  not  only  with  the 
dew  of  Heaven,  but  with  the  fatness  of  the  earth, 
to  keep  us  in  a  situation  for  which  we  should  re- 
turn thanks. 

It  would  bring  us  to  witness  in  our  own  solid 
experience,  the  truth  of  what  the  apostle  said  : 


203 

^*'  Rejoice  evermore.  Pray  without  ceasing.  la 
every  thing  give  thanks.'^  For  so  it  is  with  the 
devoted  soul,  who  becomes  passive  under  the 
divine  law.  He  is  continually  in  a  state  of  re= 
joicingj — continually  in  a  state  of  prayer. 

When  the  soul  is  brought  to  see  its  own  impo- 
tence  ;  that  it  must  receive  every  thing,— every 
blessing  from  the  hand  of  God,  it  then  aspires 
to  God.  Here  it  is,  that  the  soul  feels  a  state  in 
which  it  is  willing  to  return  thanksgiving  to  him. 
It  is  then  reduced  to  that  state,  in  which  it  is 
kept  under  the  regulating  influence  and  law  of 
divine  light  and  power. 

Now,  in  the  way  of  discipline :  the  Quaker 
discipline  ought  to  be  a  right  one ;  for  it  professes 
to  be  founded  upon  this  light  of  truth, — this  light 
of  Heaven.  It  ought  to  be  so  good,  that  no  fault 
could  be  found  with  it.  It  w  ould  be  so  if  we 
were  only  faithful.  But,  alas  !  instead  of  mak- 
ing this  choice,  to  seek  the  kingdom  of  God  and 
his  righteousness,  we  are  too  much  like  others, 
in  the  letter.  We  want  to  be  taught  by  our  out- 
ward senses ;  by  soaiething  suited  to  our  own 
carnal  desires.  Where  the  discipline  is  based 
upon,  and  made  of,  counterfeit  things,  it  does 
more  hurt  than  good, — and  by  an  improper  exe- 
cution of  it. 

There  is  no  fault  to  be  found  with  the  disci-^ 
pline  of  the  true  Quaker  ;  for  what  I  mean  by  a 
true  Quaker  is  a  trembler  before  Almighty  God; 


204 

one  that  has  been  liumbled  in  the  mauner  that  I 
expressed,  that  trembles  at  his  word.  Oh !  that 
we  were  all  of  this  kind ;  then  all  our  care 
would  be  to  adopt  no  order  that  would  hurt  or 
wound  ;  but  all  would  have  a  tendency  of  emit- 
ting to  one  another  J  strength  and  confirmation  in 
the  way  of  righteousness. 

O  my  beloVed  friends,  I  mention  these  tilings, 
that  we  may  be  in  a  way  of  improvement.  For 
i  am  persuaded,  that  whatever  the  views  of 
tills  assembly  may  be, — however  we  may  dif- 
fer in  religious  views,  yet  there  is  but  one 
right  view ;  and  that  is,  to  come  to  seek  first 
the  kingdom  of  God  and  his  righteousness. 
What  way  is  this  to  be  done  ?  There  is  no  other 
way  but  to  come  to  the  light  of  truth  in  our 
hearts ;  and  this  is  the  Quaker  principle,  that 
nothing  is  right,  but  what  flows  from  this  divine 
light  and  love  in  the  soul.  Then,  I  conceive, 
that  all  the  professors  of  religion,  the  world  over, 
if  they  would  come  to  this,  would  all  be  Qua- 
kers, if  I  may  so  express  it.  Not  that  I  would 
set  Quakers  above  others,  but  I  consider  a  true 
Quaker,  a  child  of  God.  Therefore,  every  one 
under  heaven,  that  does  right,  is  a  Quaker ;  be- 
cause the  name  was  given  in  reproach,  to  those 
who  trembled  at  the  fear  of  the  Lord.  There 
are  such,  I  make  no  doubt,  all  ov  er  the  world, 
though  unhappily  the  number  is  small — espe- 
cially of  those  who  feel  their  way  so  clear,  that 


205 

there  is  nothing  to  hinder  their  continual  joy 
and  rejoicing.  There  is  nothing  in  the  way  but 
our  own  wills,  and  therefore,  if  we  would  come 
to  see  in  what  true  enjoyment  consists,  we  must 
keep  up  the  mortification  of  the  will,  by  keep- 
ing in  view  the  divine  law,  which  is  a  cross  to 
fallen  man. 

Now  may  I  a  little  apply  these  things.  We 
are  together  a  mixed  company;  but  let  us  all  take 
up  a  resolution,  to  be  governed  by  that  divine 
light  which  gives  us  a  consciousness  of  good  and 
evil  in  our  own  minds.  For  it  is  as  clear  as  the 
light  of  the  outward  sun,  which  reveals  to  us  out- 
ward objects,  and  it  gives  us  such  evidence  as 
enables  us  to  discern  between  thing  and  thing. 
The  outward  sun  brings  things  to  us  through 
the  medium  of  our  external  senses.  And  this 
divine  light,  or  internal  sun,  is  a  revealer  of  se 
crets  to  the  rational  soul,  and  reason  is  the  ba- 
lance power  in  the  soul,  and  is  to  make  use  of 
what  revelation  has  furnished  it  with.  Man  is 
nothing  without  this  internal  sun.  We  see  that 
if  it  was  not  for  the  light  of  the  sun  outwardly, 
all  would  be  darkness — our  reason  would  be  of 
no  use;  we  might  all  die  together,  and  drop 
down  into  a  state  of  annihilation.  But  as  that 
orb  shines  upon  us,  it  warms  us,  and  causes  ani- 
mation to  all  the  creation,  under  the  influence  and 
direction  of  the  divine  law.  So  it  is  that  it  reveals 
all  things  here,  which  are  visible  tons.  It  is  cer- 


206 

tainly  a  revelation  in  outward  things,  as  God  is  a 
revealer  of  secrets  in  the  soul,  or  of  things  that 
are  hidden. 

It  is  a  great  truth,  that  no  man  "  knoweth  the 
things  of  a  man,  save  the  spirit  of  man  which  is 
in  him.^'  What  is  the  spirit  of  man,  in  his  ani- 
mal nature?  It  is  the  air  and  breath  of  this 
world,  that  animates  his  animal  body,  and  gives 
it  action.  The  eye  is  opened  by  it,  and  the  ear 
acts  in  its  proper  sphere.  And  here  it  is,  through 
this  medium,  that  the  sun  reveals  all  those  things 
which  would  be  secret,  unless  by  its  shining  they 
are  rendered  visible.  So,  "the  things  of  God 
knoweth  no  man,'^  but  as  God,  who  is  the  sun 
of  the  spiritual  world,  reveals  them  to  him.  And 
we  stand  in  as  much  need  to  have  the  things 
that  relate  to  God  and  his  kingdom  manifested 
to  us  by  the  light  of  this  internal  sun,  as  a  man 
has  need  of  the  revelation  of  the  outward  sun  in 
things  that  relate  to  the  external  world.  To 
know  the  things  of  God  and  heaven,  we  need  a 
light  from  heaven :  and  this  sun  is  no  where  else 
to  be  found,  but  in  our  own  souls.  It  is  there 
we  must  see  it.  And  as  we  become  willing  to 
wait,  as  in  the  night  season,  for  the  rising  of  the 
sun  in  its  own  time,  so  we  must  wait  for  the 
light  of  heaven.  Because  he  withdraws  for  a 
time,  we  are  not  to  rise  up  in  the  night  season,  to 
seek  by  a  light  of  our  own  kindling,  by  sparks  of 


207 

our  own  kindlings  for  if  we  do,  we  shall  have  to 
lie  down  in  sorrow. 

Here  now,  when  this  is  the  case,  the  things 
in  the  law  of  God  are  explained,  and  opened  to 
oiir  minds ;  the  rational  soul  has  materials,  spi- 
ritual materials,  to  look  over  and  consider  whether 
there  is  any  thing  that  is  imprudent,  any  thing 
that  is  a  counterfeit.  For  we  find  that  antichrist 
transforms  himself  into  an  angel  of  light,  to  de- 
ceive, and  if  possible,  would  deceive  the  very 
elect.  I  say,  if  antichrist  brings  any  thing  up 
which  has  a  counterfeit  appearance,  our  reason 
is  a  balancing  principle.  And  here,  if  it  is  kept, 
and  has  been  kept  in  right  order,  we  shall  dis- 
cern between  truth  and  error;  because  reason 
and  truth,  and  the  law  of  God,  never  act  con- 
trary to  the  understanding  given  to  the  rational 
soul. 

Right  reason  is  as  much  a  gift  of  God,  as  any 
gift  that  we  can  receive.  Therefore,  nothing  but 
the  rational  soul  is  a  recipient  for  divine  revela 
lion;  and  when  the  light  shines  upon  it,  and 
shows  any  object,  reason  brings  it  to  the  test. 
If  it  is  kept  in  the  right  order,  and  under  the 
regulating  influence  of  the  divine  law,  it  brings 
things  to  balance,  and  it  is  brought  to  know 
every  thing  which  may  rise  up^  although  at  firs<: 
sight.  If  it  will  not  accord  with  right  reason, 
we  must  cast  it  off  as  the  work  of  antichrist.  All 
that  tlie  Almighty  requires  of  us,  will  always 


208 

result  in  reality ;  and  we  are  not  to  believe  any 
thing  whicli  does  not  so  result.  Here  now  we 
see  how  easy  it  is  to  go  along,  if  we  pursue  the 
light  course :  but  as  free  agents,  we  can  reason 
ourselves  into  a  belief  that  wrong  is  right.  Just 
as  Balaam  did,  when  he  was  commanded  not  to 
curse  Israel.  Yet,  we  find  when  there  was  a 
greater  temptation,  he  reasoned  himself  into  a 
belief  that  he  might  go.  He  made  a  condition 
with  the  Almighty :  I  will  go,  but  when  I  am 
there,  I  will  do  nothing  but  that  which  thou 
shalt  show  me  to  do. 

Is  not  this  the  way  we  have  every  one  of  us 
done,  when  we  have  been  brought  under  the  in- 
fluence of  evil?  Have  we  not  frequently  been 
staggered  by  powerful  temptations,  and  been 
sorely  put  to  it,  when  the  temptation  has  been 
augmented  by  promises  of  greater  pleasure? 
Have  we  not  been  unwilling  to  receive  an  an- 
swer from  the  Almighty,  imagining  that  he  was 
like  ourselves,  and  might  be  persuaded  to  give 
us  our  great  boon.  We  see  that  Balaam's  will 
brought  him  into  a  state  of  darkness,  till  he 
gradually  hardened  his  heart :  but  he  was  pre- 
vented from  cursing  Israel,  and  he  blessed  them. 
Yet,  he  w-ent  on  in  his  own  way,  to  instruct  the 
children  of  that  people  to  deceive  Israel,  and 
bring  down  the  displeasure  of  the  Almighty  up- 
on them ;  and  so  it  is  now  among  the  children  of 
men.     By  men  and  women  not  yielding  to  the 


209 

first  conviction,  and  by  tampering  with  the  Al- 
mighty, they  reason  themselves  into  a  belief, 
that  they  may  do  things  which  have  been  for- 
bidden them,  and  which  are  not  consistent  with 
his  holy  will,  or  with  righteousness.  Look  at 
the  many  evil  things  among  those  who  profess 
to  be  Christians.  How  could  these  things  be,  if 
they  were  not  doing  just  as  Balaam  did? 

Here  men,  by  reasoning  against  the  truth,  bring 
ihemselves  to  a  belief,  that  they  may  hold  a  fel- 
low creature  in  slavery.  This  arises  from  no- 
thing but  covetousness ;  for  it  is  impossible  for 
any  rational  soul  ever  to  believe  it  right  to  take 
away  the  liberty  of  his  fellow  creature.  He 
views  it  and  imagines  great  advantages,  and  it 
operates  upon  him  as  it  operated  upon  Balaam; 
when  greater  princes  were  sent,  and  greater  re- 
wards were  offered,  he  reasoned  himself  into  a 
belief  that  he  might  go.  So  men  and  women  have 
reasoned  themselves  into  a  belief,  and  seem  to  be 
serious  in  the  matter,  that  they  may  hold  a  fellow 
creature  in  slavery,  and  still  do  right.  But  it  is 
impossible  for  it  ever  to  be  done  right,  upon  the 
face  of  the  earth.  It  never  was  right,  and  never 
can  be  right.  Well  then,  we  ought  to  be  guarded 
how  we  meddle  with  those  beings  who  thus  hold 
their  fellow  creatures  in  bondage,  lest  by  reason- 
ing  ourselves  into  a  belief  of  the  righteousness 
of  the  custom,  we  sanctify  it  by  carnal  reasoning. 
If  we  are  not  social  beings,  and  love  to  be  inde 

Dd 


210 

pendent  of  each  other,  this  may  do ;  but  if  we  are 
social  beings,  an  obligation  attaches  to  each  of  us, 
that  we  fill  up  our  places  with  propriety  in  our  so 
cial  communion  with  the  children  of  men,  and  that 
we  have  no  fellowsliip  with  these  works  of  dark- 
ness, but  reprove  them,  and  withdraw  our  hand 
from  doing  any  thing  to  countenance  or  encour- 
age them,  to  the  perversion  of  all  righteousness. 
What  an  effect  it  would  have,  were  the  multi- 
tude of  us  to  say,  it  is  wrong,  and  we  will  have 
no  fellowship  with  those  who  do  it.  What  a 
blessed  effect  it  would  have.  We  see  that  free 
labour  is  more  profitable  than  slave  labour.  And 
here,  by  withholding  our  patronage — here  by 
this  upright  step  we  should  compel  our  beloved 
fellow  creatures  to  set  their  slaves  free,  because 
it  is  just  as  easy  to  set  them  free  as  to  keep  them 
in  bondage.  Nay,  it  takes  tenfold  more  trouble 
to  keep  them  in  bondage,  than  to  set  them  free ; 
because  when  we  set  them  free,  we  have  done 
our  duty  toward  them ;  and  if  we  are  willing  to 
pay  them  all  the  overplus  we  wrest  from  them, 
it  would  be  an  atonement  to  the  God  of  Heaven 
for  the  offence  :  but  till  we  come  to  this,  what 
must  be  the  consequence  ?  Oh !  that  we  might 
search  this  subject  to  the  bottom ;  for  we  are  all 
impeachable  more  or  less.  It  is  in  our  power  if 
we  please,  to  cause  all  to  be  set  free  immediate- 
ly ;  because  a  thing  that  is  wrong,  and  in  oppo- 
sition to  divine  justice,  and  God  making  it  mani- 


fest  to  us,  we  have  no  right  to  procrastinate  till 
a  more  convenient  season.  Because  a  man  says 
he  cannot  do  without  tlie  help  of  slaves,  shall 
we  conclude  it  must  be  so?  Is  this  any  thing  but 
selfishness  ?  It  is  all  in  the  fallen  wisdom  of  the 
creature,  and  for  which  we  shall  have  to  give  an 
account  by  and  by.  I  hope  we  may  all  see  the 
day,  when  tliis  subject  will  be  viewed  in  its 
proper  light,  and  when  every  one  of  us  may  be 
enabled  to  have  a  correct  sense  of  the  injustice 
which  is  now  practised. 

A  v/ord  to  the  wise  is  sufficient ;  and  these 
truths  are  so  plain  and  self-evident,  that  all  may 
see  and  understand  them,  but  those  who  will  not 
see  them. 

Can  we  for  a  moment  suppose,  that  it  would 
not  be  right,  for  every  slave,  within  the  govern- 
ment in  which  we  live,  to  be  set  free  to-morrow? 
Do  we  not  believe  it  would  be  the  safest,  even 
for  those  who  hold  them  in  bondage  ?  Can  we 
suppose,  that,  when  we  are  oppressing  a  fellow 
creature,  and  taking  from  him  wrongfully  his  li- 
berty and  labour,  if  we  should  set  him  at  liber- 
ty and  do  him  justice,  he  would  be  revengeful  to 
us  ?  No.  It  w  ould  reconcile  him,  and  make  him 
feel  towards  us  as  a  brother  ;  and  instead  of  his 
seeking  to  hurt  us,  he  would  be  willing  to  do  us 
good.     I  have  no  doubt  it  would  be  so. 

Were  the  poor  enslaved  African  set  free,  and 
the  thing  fairly  explained  to  him,  it  would  result 


212 

iu  a  blessing  to  him  and  to  the  one  who  thus  gives 
him  his  liberty,  I  have  not  the  least  doubt  of  this  ; 
because,  I  am  sure,  that  every  just  act,  is  a  bless- 
ing to  tliem  who  do  it,  and  to  them  to  whom  it  is 
done.  It  is  the  design  of  the  Almighty  that  it 
should  be  so,  and  therefore  the  principle  can  ne- 
ver change.  "  What  doth  the  Lord  require  of 
man,  but  to  do  justly,  and  to  love  mercy,  and 
to  walk  humbly  with  his  God?"  Here  is  com- 
prehended all  the  duty  of  man. 

What  is  it  to  do  justly  ?  It  is  to  be  regulated 
under  the  influence  of  the  divine  law,  and  to 
look  to  that  law,  always  acting  in  our  proper 
place,  and  doing  what  we  are  convinced  to  be 
right,  under  the  influence  of  the  light  of  God 
in  our  souls;  and  by  which  every  act  of  our 
lives  may  be  a  blessing  to  ourselves  and  neigh- 
bours. It  would  lead  to  harmony  and  love ;  be- 
cause justice  has  a  tendency  to  produce  concord 
and  good  agreement.  Can  a  man  be  an  enemy 
to  us,  if  Ave  have  from  our  childhood  been  per- 
fectly just  to  him?  Among  these  acts  of  justice, 
there  would  be  like  acts  of  mercy.  If  they  were 
poor  and  needed  help,  justice  would  induce  us 
to  help  them.  This  would  be  an  act  of  mercy, 
and  every  good  act  would  grow  out  of  that  char- 
ity, that  covers  a  multitude  of  faults.  Under 
the  influence  of  the  laws  of  immutable  justice, 
all  men  would  love  him.  It  never  could  be 
Qtherwise.     This  would  be  the  feeling  of  the 


213 

poor  slaves,  however  degraded  they  may  be. 
Who  has  brought  upon  them  this  degradation  ? 
It  is  not  they  who  have  brought  it  upon  them- 
selves. It  is  their  cruel  masters.  Therefore, 
as  tlieir  degradation  grew  out  of  oppression  and 
bondage  ;  when  justice  is  done  to  them  they  will 
be  ready  to  rejoice  in  their  hearts  ;  and  all  the 
revenge  that  they  might  have  meditated  would 
be  softened  down,  and  driven  from  their  minds. 
They  would  become  reconciled  as  brethren,  and 
peace  would  prevail. 

O,  my  friends,  let  us  no  longer  reason  after 
the  manner  of  flesh  and  blood,  by  procrasti- 
nating this  justice.  If  it  is  but  little  that  we  can 
do,  that  little  ought  to  be  done  quickly.  No 
matter  how  small  the  sacrifice,  it  is  as  necessary 
that  it  should  be  yielded  up,  as  though  it  was  of 
much  greater  consequence.  By  little  things 
great  things  are  made ;  and  of  course,  if  the  in- 
habitants of  our  land  only,  who  protest  against 
the  injustice  of  this  oppression,  should  use  their 
best  endeavours,  it  would  produce  its  proper  ef= 
feet.  Let  us  then  no  longer  be  guilty  of  the  sin 
of  keeping  our  fellow  creatures  in  bondage,  by 
purchasing  the  labour  of  their  hands.  This  op- 
pression must  cease,  when  the  stimulus  is  taken 
away,  and  when  there  is  no  demand  for  the  pro- 
ducts of  slavery.  This  would  be  the  most  right- 
eous thing  that  could  be  done  on  their  behalf; 
because  it  would  compel  the  oppressor  to  cease^ 


214 

from  his  cruel  oppression.  And  I  have  no  doubl 
that  they  would  be,  in  every  sense,  gainers  by  it. 
And  yet  there  would  be  nothing  but  the  power 
of  love  on  our  parts ;  because  it  is  necessary  for 
us  to  cease  from  all  injustice  towards  our  fellow 
creatures.  For  it  will  ever  remain  an  ordinance 
of  Heaven,  "  Obey  and  thy  soul  shall  live.'' 

What  are  we  to  obey ?  We  are  to  obey  the 
divine  requisitions ;  the  first  of  which  is,  to  do 
justice.  The  moment  that  we  are  shown,  by  the 
light  of  truth,  that  we  have  done  an  act  of  in- 
justice, that  is  the  only  right  moment  in  which 
we  should  return  justice.  If  we  put  it  off  like 
Felix,  we  shall  never  come  to  the  point.  God 
does  not  require  an  outward  sacrifice.  He  never 
deems  an  outward  sacrifice  sufficient.  Even  un- 
der the  outward  dispensation,  it  made  not  the 
comers  thereto  perfect.  All  that  he  requires  of 
us  is  to  obey  his  voice ;  and  his  voice  is  nothing 
but  that  light  within  us,  that  shows  us  the  differ- 
ence between  good  and  evil,  right  and  wrong. 
It  is  nothing  else.  And  the  moment  that  light 
shows  us  that  a  thing  is  wrong ;  as  dependant 
creatures,  we  have  no  right  to  reason  upon  con- 
sequences;— it  is  an  insult  to  the  Almighty. 

I  want  you  to  take  hold  of  the  subject  imme- 
diately ;  for  it  is  a  momentous  subject  to  the  in- 
habitants of  this  land.  I  am  settled  in  the  un- 
shaken belief,  that  the  Almighty  will  bless  to  us 
the  discharge  of  every  such  duty.    We  have  no 


215 

right  to  fear  the  result  of  discharging  our  duty  : 
we  have  no  right  even  to  examine  into  it.  The 
only  thing  needful  for  us^  is  to  see  that  the  act 
is  conformable  to  justice  and  truth ;  and  if  we 
find  any  thing  which  is  unjust  we  have  nothing 
to  do  but  cease  from  it  immediately.  There  is 
no  time  allotted  us  for  consideration  upon  such 
points ;  because  they  come  with  incontrovertible 
evidence  to  the  mind.  When  we  have  a  clear 
and  correct  view  of  the  subject,  to  defer  is  like 
Balaam's  asking  a  second  time,  by  which  he 
was  left  to  fall  into  error.  Just  so  it  will  be  with 
us.  Oh !  how  much  we  have  sinned  in  the  case 
before  us ! 

I  do  not  believe  that  any  rational  creature  can 
think  it  right,  notwithstanding  they  may  have 
been  reasoned  into  a  kind  of  counterfeit  belief, 
by  the  falsehoods  and  cunning  of  man.  But 
still,  it  remains  impossible  for  them  to  have  an 
honest  belief,  that  the  enslaving  of  our  innocent 
fellow  creatures  is  right.  Therefore,  had  the 
children  of  men  attended  to  the  light  in  their 
own  consciences,  individually,  it  never  would 
have  happened. 

Now,  how  are  we  to  get  clear  of  this  evil  in 
the  land?  Why,  when  its  fallacy  is  detected, 
and  we  see  the  vileness  of  our  transgression,  we 
must  no  longer  procrastinate  for  a  more  conve- 
nient season ;  we  must  no  longer  reason  upon 
the  probable  consequences  to  follow  from  a  dis- 
charge of  Qur  solemn  duty.     Yet  this  has  been 


216 

the  case ;  and  will  continue  to  be  the  case  with 
many.  They  will  say  to  themselves,  how  am  1 
to  do  Avithout  the  products  of  these  slaves'  la- 
bour? I  can  scarcely  do  with  it;  and  how  can 
I  then  do  without  it?  But  is  this  good  reasoning 
for  a  rational  creature  ?  It  is,  if  good  is  to  result 
in  evil  to  us.  To  do  what  we  conceive  to  be  the 
manifest  will  of  God,  is  always  right.  And  if 
we  were  not  selfish,  we  should  resign  and  give 
up  to  do  righteously  in  all  our  acts  towards  the 
oppressed :  and  so  the  blessing  would  rest  upon 
them  and  upon  us.  I  have  no  doubt  that  if  we 
were  brought  to  do  nothing  but  justice  on  this 
subject,  slaveholders  would  be  obliged  to  free 
their  slaves.  They  would  do  it  immediately ; 
for  they  would  not  be  such  dunces  as  to  keep 
them  when  they  became  an  injury  and  expense 
to  them,  and  when  they  might,  after  freeing  them, 
employ  them  as  other  men  are  employed.  It  is 
believed  that  they  would  produce  twice  the  pro- 
fit that  they  now  do,  and  thus  produce,  not  only 
a  benefit  to  others,  but  a  comfortable  living  to 
themselves. 

Now,  if  we  would  reason  upon  this  subject 
independently  of  selfishness,  it  would  be  perfect- 
ly clear  to  us,  and  we  should  find  with  a  certain- 
ty, if  we  believe  on  God  Almighty,  and  his 
power,  that  it  would  be  a  blessing  to  both  par- 
ties ;  and  that  we  should  enjoy  the  fruits  of  their 
labour  more  plentifully  than  we  now  do^  and 
through  a  far  more  righteous  channel. 


SERMON  IX. 


DELIVERED  AT  FRIENDS'  MEETING-HOUSE,  MIDDLETOWN, 
IN  BUCKS  COUNTY,  ON  SIXTH  DAY  MORNING,  IOtH  OF 
TWELFTH  MONTH,    1824. 

"  Let  love  be  without  dissimulation.  Abhor 
that  which  is  evil ;  cleave  to  that  which  is  good. 
Be  kindly  affectioned,  one  to  another,  with  bro- 
therly love ;  in  honour  preferring  one  another.'^ 

These  few  short  sentences  comprehend  a  great 
portion  of  the  platform  and  foundation  stone  up- 
on which  the  Christian  church  is  built ;  and  up- 
on which  it  can  only  be  built :  and  they  are  all 
laid  by  the  great  master  workman,  the  light  and 
spirit  of  truth ;  or  in  other  words,  by  the  Com- 
forter that  revealeth  him  to  the  immortalr  spirits 
of  the  children  of  men,  and  no  where  else* .For 
he  never  has  been,  and  never  can  be,  seen  by 
mortal  eyes. 

Although  we  give  assent  to  these  truths,  yet 
sorrowful  it  is  to  observe,  that  few  are  willing  to 
practise  them ;  and  the  reason  of  it  is,  that  men 
and  women  are  too  generally  governed  by  self- 
love.  Self-love  is  the  predominating  principle 
among  the  children  of  men.  They  are  altogether 
governed  by  it  in  their  natural  and  unredeemed 
E  e 


218 

slate.  And  although,  no  doubt,  this  self-love 
may  arise  from  an  imi)ression  from  our  animal 
nature,  as  uell  as  in  all  other  animals;  as  a  part 
of  their  instinct  nature  induces  them  to  take  care 
of  their  offspring. 

For  we  see  that  all  creation  love  their  own 
offspring ;  and  with  man  it  is  not  only  so,  as  it  re- 
spects our  common  nature,  as  animal  creatures ; 
but  this  self-love  often  exei-ts  itself  by  leading 
him  into  something  like  religion,  or  what  is  call- 
ed religion,  in  the  worship  of  a  Supreme  Being. 
For  whatever  arises  out  of  this  self-love,  whether 
it  relates  to  religion,  or  any  thing  else,  still,  if  it 
is  of  our  own  begetting,  it  is  our  own  offspring; 
and  we  see  how  all  animals  love  their  own  off- 
spring ;  and  this  is  the  reason  why  we  see  so  lit- 
tle of  this  undissembling  love  among  the  pro- 
fessors of  Christianity.  That  love  which  is  with- 
out dissimulation ;  that  perfect  love,  which  leads 
us  and  strengthens  us  to  abhor  all  evil,  and  to 
cleave  to  that  which  is  good ;  and,  however  con- 
trary to  our  own  interests,  to  prefer  others  above 
ourselves.  Thus,  you  know  very  well,  as  long 
as  self-love  predominates,  no  one  can  do  these 
things.  It  is  entirely  out  of  the  reach  and  pow- 
er of  individuals  in  that  state;  because  it  is  a 
truth,  however  ugly  it  may  be,  and  the  proverb 
will  ever  remain  good,  that  ^'  every  crow  thinks 
her  own  birds  fairest.'^  So  we  get  along,  too 
much  in  a  state  of  nature ;  and  yet  we  are  mak- 


219 

iiig  a  great  deal  of  stir  and  talk  ahout  religion ; 
when  true  religion  is  perfectly  an  antipode  to  all 
this  ;  yea,  it  is  in  direct  opposition  to  it. 

Parents  love  their  own  children,  in  a  natural 
state,  better  than  any  other  children.    They  will 
always  be  partial  to  their  own  children,  in  a  natu- 
ral state;  and  they  cannot  do  equal  justice  to 
others.     While  under  the  influence  of  this  self- 
love,  they  will  love  them  better  than  all  others. 
And  thus  it  is  with  all  that  they  have  begotten, 
whether  it  relate  to  our  animal  nature,  or  whether 
it  be  of  a  religious  nature  or  profession.     And 
we  learn,  as  we  are  led  to  reflect  as  we  ought  to 
do — we  learn  and  discover  why  there  is  so  much 
contention  among  those  professing  the  undefiled 
religion — the  true  Christian  religion;  that  which 
is  built  upon  nothing  but  what  is  laid  down  by  the 
master  builder,  the  spirit  of  truth ;  that  which 
is  built  upon  nothing  but  what  comes  from  the 
spirit.     We  cannot  build  in  this  way,  until  we 
go  through  a  course  of  discipline ;  we  must  all 
come  under  the  discipline  of  the  cross.     That 
w  ill  subdue  all  our  self-love,  and  make  us  atten- 
tive to  the  directions  of  the  spirit. 

What  is  the  cross  ?  Nothing  but  an  inward 
law  written  on  the  table  of  each  of  our  hearts ; 
the  law  of  the  new  covenant  dispensation.  It  is 
in  direct  opposition  to  all  man's  willings  and  run- 
nings, and,  therefore,  before  we  can  come  to  build 
upon  the  right  foundation^  we  must  come  under 


220 

the  discipline  of  tlie  cross.  Every  temper  and 
disposition  of  our  common  nature,  must  become 
subject  to  the  law  of  God,  and  the  light  of  Hea- 
ven revealed  in  our  own  hearts,  and  no  where 
else.  This  light  needs  no  auxiliary  at  all ;  for 
when  we  turn  to  any  thing  else,  we  turn  away 
from  the  spirit  into  the  letter ;  from  the  substance 
to  the  shadow,  and  therefore  lose  siglit  of  the 
real  object.  But  the  one  great  thing  wanting, 
among  tlie  professors  of  Christianity,  is,  to  exa- 
mine themselves,  and  to  prove  themselves,  and 
see  if  all  self-love,  and  every  thing  else  which 
has  arisen  out  of  it,  is  banished  from  the  soul. 
For  it  is  to  be  feared,  that  a  great  share  of  the 
world's  religion,  of  every  name,  is  a  religion  of 
education.  The  children  learn  it  from  the  pa- 
rents ;  they  are  ])rought  to  it  by  external  means  ; 
and  as  long  as  this  is  the  case,  they  will  be,  like 
children  in  their  leading  strings,  not  able  to  walk 
alone,  and  must  depend  on  being  led  about  by 
their  parents,  while  they  are  in  this  minority. 
But  when  they  come  to  grow  up,  and  be  men  and 
women,  and  l«ave  strength  to  walk  alone,  then 
it  becomes  their  duty  and  business  to  work  for 
their  own  living,  and  no  longer  depend  on  tl» 
parents ;  because  every  generation  ought  to  take 
care  of  themselves.  But  every  parent  is  bound 
to  lead  the  child  until  it  can  go  alone  ;  and  if  we 
do  as  the  great  apostle  declared  he  did,  we  shall 
make  £;reat  advances  :  ''  When  I  was  a  child;  I 


221 

spake  as  a  child,  I  understood  as  a  child,  I 
thought  as  a  child ;  but  when  I  became  a  man  I 
put  away  childish  things.'^  What  are  these 
childish  things  ?  Every  thing  that  wx  get  from 
our  parents  and  outward  tutors ;  for  during  all 
this  time  that  we  are  getting  external  knowledge, 
we  are,  in  a  spiritual  sense,  in  leading  strings, 
like  children  who  cannot  walk,  or  go  alone. 
Here  we  are  bound  by  these  leading  strings; 
and  if  we  are  inquired  of  concerning  our 
faith  or  religion,  what  do  we  say?  Why,  my 
parents  did  so  ;  my  tutors  did  so ;  the  book  tells 
me  so :  and  Avhile  this  is  their  only  religion,  they 
are  children  ;  they  have  not  come  to  be  men  and 
women  ;  they  have  not  put  away  childish  things. 
How  can  these  love  without  dissimulation  ?  How 
can  they  abhor  all  that  is  evil  ?  They  cannot 
do  it,  till  they  feel  themselves  loosened  from 
these  leading  strings.  They  must  cast  them  all 
off,  and  consider  themselves  men,  to  be  governed 
by  the  Spirit,  as  their  parents  were.  For  every 
one,  wlien  he  is  grown  up  to  age,  has  the  same 
rational  spirit;  and  even  children  sometimes 
have  it  with  greater  power  than  their  parents. 
Then  they  are  no  longer  children ;  but  are  at 
liberty  to  act  as  free  men.  So  it  must  be  in  a 
religious  and  spiritual  sense. 

Every  thing  which  we  learn  from  our  parents, 
or  from  the  writings  of  our  predecessors,  whe 
ther  one  hundred  years  ago,  or  eighteen  hun 


222 

dred,  it  makes  no  difference ;  it  is  all  the  same 
thins;,  if  we  are  under  the  necessity  of  applying 
to  them,  for  the  evidence  of  our  religion.  We 
are  still  in  leading  strings,  and  are  therefore, 
children  ;  of  course  we  have  not  cast  off  child- 
ish things.  For  we  can  know  nothing  as  we 
ought,  until  we  gather  liome  to  that  internal 
teacJier,  who  knows  all  things,  and  sees  all 
things  as  they  are.  If  we  have  not  come  under 
the  government  of  the  Comforter  and  spirit  of 
truth,  all  that  has  been  said  and  written,  will  do 
no  good ;  for  our  instruction  must  come  from  him 
that  reveals  himself,  to  every  soul  among  the 
children  of  men ;  and  far  above  all  that  can  be 
written  or  spoken. 

Now,  we  may  date  the  cause  of  the  great 
weakness,  which  is  prevailing  in  Christendom,  to 
this  one  cause,  resting  under  the  guidance  of  out- 
ward things.  Those  who  do  so,  may  be  consider- 
ed, in  a  religious  sense,  as  children  Avho  cannot 
walk  alone,  outwardly :  they  must  be  upheld  by 
their  parents.  These,  now,  have  not  been  born 
again  :  they  have  not  come  to  know  their  Heaven- 
ly Parent ;  they  have  not  come  to  put  their  trust  in 
the  light  and  life  of  God  in  their  soul  s.  They  have 
kept  up  the  shadow  of  things,  and  will  even  ap- 
peal to  it,  as  a  more  complete  decider,  than  the 
spirit  of  truth  itself:  and  here  they  will  bring  the 
teachings  of  the  light  of  Grod  in  the  soul,  to  a 
written  testimony ;  to  something  that  their  mor- 


223 

tal  eyes  have  seen,  or  their  ears  heard.  But  our 
mortal  eyes  have  never  seen  the  true  Comforter ; 
we  have  never  heard  him  with  our  outward  ears. 
No,  it  is  impossible  in  the  nature  of  things.  For 
God  is  invisible  to  every  external  sense  of  his 
creature  man  ;  his  spirit  is  invisible ;  and  there- 
fore, he  only  communicates  with  that  which  is 
invisible.  Our  souls  are  invisible  to  us,  as  God 
is  invisible.  Here  now,  we  can  get  an  account 
of  all  the  contentions  that  have  been  engendered 
by  tattling  and  tale  bearing;  and  we  find,  that  eve- 
ry thing  that  is  wrong  among  the  children  of  men, 
has  arisen  from  their  acting  under  the  influence 
of  self-love.  Their  parents  have  led  them  into 
something,  or  they  have  got  something  from 
books  ;  and  they  love  it,  and  have  made  it  their 
darling.  Every  one  must  submit  to  their  opin- 
ion ;  and  so  they  are  all  children  together :  not- 
withstanding they  take  this  bold  stand,  that  if 
they  find  their  fathers  and  mothers  have  grown 
up  into  still  higher  experience — and  they  ac- 
knowledge them  as  such,  at  times — yet  they  will 
show  their  love  and  partiality,  for  what  they 
consider  their  own  begetting :  and  hence  they 
will  not  hear  to  the  advice  of  their  parents,  or 
those  of  more  experience  than  themselves.  Here 
then  is  the  ground  of  all  contention :  and  as  these 
come  to  be  truly  enlightened,  they  will  under- 
stand what  Paul  has  said ;  because  this  is  the 


224 

weaker  vessel :  this  selfish  spirit  is  the  woman 
that  he  forbid  to  speak  in  the  church. 

They  had  not  risen  up  to  the  fulness  of  his 
stature  in  the  light.  This  makes  all  one — every 
man  and  woman,  wlio  has  not  come  up  to  that, 
is  in  an  effeminate  state ;  and  has  no  right  to 
speak  about  religious  matters.  They  have  no  judg- 
ment or  certain  evidence ;  and  therefore  they 
might  be  asking  improper  questions,  and  thus 
darken  one  another. 

As  these  things  were  spread  before  my  mind, 
while  I  have  been  sitting  in  silence  with  you,  I 
thought  right  to  stand  up  and  express  what 
might  be  brought  before  my  mind  on  this  sub- 
ject :  for  I  greatly  desire,  that  all  may  be  deliv- 
ered from  this  captivity  that  now  prevails  in 
Christendom.  It  is  a  captivity  of  the  very  worst 
kind  ;  for  what  has  ever  been  more  cruel,  than 
traditional  religion  ?  It  has  been  the  cause  of 
all  tlie  bloodshed  upon  religious  subjects.  It  is 
now  the  cause  of  all  the  discord  and  strife,  in 
the  varied  societies  of  Christians  in  the  earth : 
there  is  no  other  ground  for  it.  They  are  living 
and  trusting  in  traditions ;  and  their  highest  cor- 
ner-stone is  what  they  gain  from  without ;  and 
they  want  all  should  submit  to  it,  and  go  back 
to  the  letter  which  killeth,  and  depart  from  the 
spirit  which  only  giveth  life.  This  was  the  un- 
happy state  of  the  Galatians,  as  we  find  by  what 
Paul  says,  "Are  ye  so  foolish?     Having  begun 


225 

111  the  spirit^  are  ye  now  made  perfect  by  the 
flesh  ?^^  They  had  turned  back  to  traditional 
things ;  they  had  observed  days  and  times  : — 
'^  Are  ye  not  carnal  ?''  he  says.  All  wJiose  re- 
ligion is  of  this  kind  are  carnal ;  for  nothing  that 
we  can  learn  from  without  can  bring  us  out  of 
this  carnal  state.  No^  nothing  can  ever  do  this, 
but  to  turn  inward  to  the  Comforter,  and  submit 
to  his  teachings.  This  will  bring  us  under  the 
cross ;  it  will  expel  all  self-love  from  our  souls, 
and  turn  us  away  from  traditions,  which  are  not 
in  conformity  with,  and  evidenced  by,  the  spirit 
in  our  own  souls.  It  will  show  us  the  necessity 
of  turning  from  the  letter ;  and  of  individually 
coming  to  know  that  we  are  doing  our  own 
work.  We  cannot  be  saved  by  a  belief  of  others ; 
for  no  man  can  save  his  brother,  nor  give  a  ran- 
som for  his  soul:  and  therefore,  what  a  presump- 
tuous thing  it  is,  for  us  to  attempt  to  force  a  be- 
lief upon  our  fellow  creatures ;  seeing  no  one  can 
give  faith,  but  God  alone.  People  are  too  apt 
to  square  their  matters  of  religion,  by  their  own 
opinion.  How  incorrect  this  is  ;  and  what  a 
usurpation  it  is  of  the  divine  prerogative !  As 
long  as  this  remains  the  case,  we  shall  have  no- 
thing but  discord  and  confusion  among  the  va- 
rious churches  of  Christendom.  It  all  goes  to 
stir  up  strife  and  discord.  The  great  and  only 
thing  needful,  then,  is  to  turn  inward,  and  turn 
GUV  back  upon  the  letter ;  for  it  is  all  shadow. 

Ff 


226 

Oh!  let  us  turn  to  the  substance ;  for  even  the  let- 
ter that  is  most  correctly  written,  is  doing  only 
the  same  thing,  that  I  am  now  endeavouring  to 
have  you  do,  to  turn  inward.  It  never  proposes 
to  do  us  any  good.  It  can  do  no  more  than  to 
turn  us  to  tliat  which  can  do  us  good ;  to  the  im- 
mortal power  revealed  in  our  souls ;  by  the  reve- 
lation of  which  those  introductory  letters  have 
been  w  rittcn ; — not  to  lead  us  from  the  spirit,  but 
to  bring  us  back  to  the  spirit,  till  it  comes  to 
reign  over  all,  above  all,  and  in  all  our  souls, 
and  thus  renders  the  letter  to  us  entirely  unne- 
cessary. 

And  yet  the  letter,  if  it  is  of  the  kind  that  I 
have  mentioned,  may  do  for  learners — for  young 
beginners ;  it  may  point  them  to  the  right  thing ; 
])ut  there  is  no  power  in  it  to  enable  us  to  do  it. 
It  only  shows  us  the  way ;  and  how^  few  there 
are,  who  read  these  excellent  doctrines,  that  ever 
come  to  the  practical  part.  We  may  have  read 
what  I  have  rehearsed  of  the  doctrine  of  the 
apostle,  from  youth  to  old  age,  and  what  has  it 
done  for  us  ?  Are  we  in  possession  of  "  love 
w  ithout  dissimulation  ?"  Do  we  feel  its  power 
stirring  us  to  abhor  every  thing  which  is  evil ; 
all  discord,  tale-bearing,  tattling,  and  telling  un- 
truths, or  truths  which  are  not  necessary  to  be 
told.  Even  the  truth  may  have  a  tendency  to 
defame  a  brother  or  sister's  character;  and  here 
it  is  a  shameful  thing.     To  tell  things  when 


227 

there  is  no  need  of  their  being  told,  is  very 
wrong,  because  it  has  a  tendency  to  hurt  or 
wound. 

If  we  move  under  the  power  and  influence  of 
this  pure  and  undefiled  love,  we  shall  always 
know  what  to  speak  of,  and  what  not  to  speak 
of.    We  shall  be  brought  to  that  fervent  charity 
which  covereth  a  multitude  of  faults.    Although 
thy  brother  should  occasionally  be  in  a  fault ; 
yet  that  true  charity  would  not  let  thee  speak  of 
it ;  it  would  cover  the  fault,  it  would  endeavour 
to  bury  it,  and  not  let  it  hurt  the  individual.     If 
one  be  found  in  an  error,  still  it  may  be,  that  he 
is  not  established  in  it ;  and  if  we  attend  to  our 
duty  as  we  ought,  and  speak  with  the  individu- 
al, under  the  influence  of  love  and  charity,  he 
may  be  encouraged  to  come  out  of  it.    We  then 
shall  have  done  our  duty,  and  no  Imrt.     We 
should  then  wait  to  see  the  effect ;  because  we 
cannot  expect  to  change  the  minds  of  the  chil- 
dren of  men,  unless  we  can  convince  them ;  and 
when  that  is  the  case  we  shall  all  unite  in  the 
same  thing.     But  for  want  of  this  charity,  this 
forbearing  love,  they  cannot  exercise  justice  to 
ward  one  another;  they  will  be  selfish.     For 
every  creature  is  fond  of  his  own  begetting,  whe 
tlier  in  a  spiritual  or  a  moral  view.     It  is  the  na 
ture  of  all,  to  love  their  own, — as  the  crow,  how- 
ever ugly  it  may  be ;  and  therefore,  will  insist 
that  their  black  bird  is  handsomer  than  the  white 
one. 


228 

O  my  friends,  my  soul  travails  in  strong  desire 
that  we  may  dispel  tliis  enemy  from  our  souls. 
We  cannot  do  it  of  ourselves,  but  there  is  a  me- 
dium whereby  we  can  be  delivered :  there  is  a 
balm  in  Gilead  ;  and  there  is  a  physician,  who 
can  heal  all  our  wounds,  and  bind  the  strong  man^ 
self,  in  us,  and  cast  him  out ;  and  when  he  has 
cast  him  out,  under  the  assistance  of  the  divine 
helper,  then  he  can  spoil  his  goods.  Every 
thing  that  is  done  in  selfishness,  is  an  enemy  of 
the  love  of  Grod.  Oh  !  may  this  selfishness  be 
dispelled  from  our  souls;  and  may  we  be  brought 
down  into  that  humiliated  state,  in  which  we 
shall  esteem  others  better  than  ourselves ;  "  in 
honour  preferring  one  another.''  And  as  this  be- 
comes reciprocal,  tliere  will  be  unity  of  spirit,  in 
the  bond  of  peace.  It  is  no  matter  whether  we 
see  every  thing  alike ;  the  great  point  of  union 
is,  to  walk  in  the  light  in  Christ  Jesus,  and  this 
is  never  to  be  found  but  in  our  own  souls ;  that 
as  we  all  believe  in  this,  and  our  conduct  gives  a 
manifestation  of  it,  that  we  are  humble,  kind,  af- 
fectionate, watching  against  every  evil  that  we 
can  see,  as  the  master  did — he  directed  them  to 
test  his  conduct  by  the  spirit  that  ruled  in  him : 
'*  Which  of  you  convinceth  me  of  sin  ?"  Now 
if  we  cannot  convince  our  brother  or  our  sister  of 
sin,  by  examining  their  works,  and  we  find  they 
are  led  by  the  same  thing ;  these  are  the  only 


229 

ones  who  can  drink  together  in  the  spirit.  For 
as  our  eyes  do  not  see  outward  objects  alike,  so 
it  is  with  things  spiritual.  We  may  have  dif- 
ferent views  and  all  be  right. 

I  consider  it  as  a  journey  on  this  or  that  parti- 
cular road ;  the  one  who  goes  forward  sees  certain 
things  which  the  one  behind  does  not  see.  But  if 
he  should  travel  on,  he  would  come  to  the  same 
places,  and  behold  the  same  objects,  as  the  one 
who  went  before ;  and  could  bear  testimony  to 
the  truth  of  him  that  went  before.  But  in  our 
impatience,  we  will  judge  those  who  may  have 
seen  more  than  we  have.  Here  then,  we  see,  is 
the  root  of  all  discord.  Here  we  can  see  what 
it  is  that  scatters  and  divides  in  Jacob.  It  is 
from  selfishness  in  the  creature,  and  a  \|^nt  of 
gathering  inward  to  that  principle  that  never 
errs ;  and  which  can  never  lead  us  astray,  if  we 
are  obedient  to  it. 

But  we  admit  that  there  are  transformations ; 
— that  antichrist  transforms  himself  into  an  an- 
gel of  light.  But  who  is  it  that  he  hurts?  Those 
who  are  not  clear  of  self-love;  those  who  are 
not  established  in  the  truth.  We  see  what  the 
apostle  said ;  that  he  would  "  transform  himself 
into  an  angel  of  light,  and  if  possible,  deceive  the 
very  elect."  But  he  has  not  power  to  deceive 
those  who  have  elected  and  chosen  this  divine 
principle  in  their  hearts. 

W©  are  made  rational  creatures,  and  furnish- 


230 

ed  witfi  a  power  to  elect  for  ourselves;  and, 
therefore,  if  we  elect  this  spirit  of  God  in  us, 
for  our  portion  and  lot  of  inheritance,  antichrist 
can  never  deceive  us.  It  is  only  those,  who  are 
working  in  their  own  w  ill,  whose  religion  is  tra- 
ditional, that  lie  can  deceive :  all  those  in  this 
state,  are  liable  to  be  deceived  by  liis  transfor- 
mations. And  it  must  be  so,  as  long  as  they  re- 
fer to  the  letter  as  their  chief  rule  and  guide.  It 
never  can  be  otherwise,  till  we  come  to  abandon 
all  false  dependencies. 

Some  are  so  foolish  as  to  say,  that  God  has 
elected  a  certain  number  from  the  beginning ; 
that  he  has  fixed  upon  a  certain  number,  which 
he  calls  his  elect.  Now  I  do  not  believe  in  any 
«uch  dpctrine.  I  believe  that  he  elects  none  but 
those  who  first  elect  him :  for  he  has  given  us  all 
the  same  power,  and  placed  us  in  the  same  con- 
dition, to  answer  the  end  of  our  creation.  He 
has  given  us  the  power  of  choice ;  and  it  there- 
fore depends  upon  the  creature,  to  elect  for  him- 
self. The  iVlmighty  has  set  before  us  good  and 
evil — flight  and  darkness — life  and  death — and 
now  we  are  to  take  our  choice.  If  this  was  not 
the  case,  we  should  be  nothing  but  mere  ma- 
-chines.  How  could  we  ever  rise  at  all,  if  we  had 
been  placed  here  in  a  state  of  perfection  ?  And 
what  would  all  avail  us,  if  we  had  not  the  liber- 
ty and  power  of  choice  ?  We  should  be  but  lit- 
tle better  than  the  inanimate  earth.     The  earth 


231 

knows  nothing  of  good  or  evil ;  so  we  should 
have  known  nothing,  and  could  have  enjoyed 
nothing  more  than  the  inanimate  earth,  which 
lies  in  a  state  of  insensibility.  Now  we  can  see 
how  it  would  lower  down  the  human  being,  if  he 
knew  that  God  Almighty  had  fixed  him  so  that 
he  could  not  fall.  What  a  wretched  state,  when 
compared  with  that  condition  which  the  Almigh- 
ty intended  for  man  in  the  beginning.  He  made 
him  and  fixed  him  in  a  proper  abode ;  he  made 
this  abode  a  place  of  probation.  Here  he  was 
made  pure  and  clean  from  any  defilement,  but 
without  a  knowledge  of  pleasure  or  pain :  and 
had  he  fixed  him  otherwise  he  would  have  re- 
mained in  an  insensible  state.  But  he  was  fixed 
so  as  to  rise  out  of  this  inanimate  state,  ipio  one 
more  glorious ;  one  far  above  this  animal  state, — 
after  a  probationary  time.  Do  we  not  see  the 
honour  arising  to  man,  for  his  victory  in  the  out- 
ward warfare  ?  He  may  be  sorely  tried  by  those 
enemies  who  rise  up  in  arms  to  overcome  him, 
and  here  is  the  great  honour,  in  withstanding  the 
enemy  of  our  soul,  and  of  God.  As  man  gains 
honour  by  victories  in  worldly  things,  so  we 
may  cousidw  it  in  a  religious  sense.  When  we 
meet  with  that  which  would  lead  us  from  the  di- 
vine law,  instituted  by  perfect  wisdom ;  if  we 
meet  it  with  firmness,  and  stand  our  ground 
against  all  the  allurements  to  vice  and  tempta- 
tion to  evil,  we  come  to  be  in  a  degree  like  our 


1 


232 

great  pattern,  who  rose  up  to  a  situation,  lit  to 
be  a  communicant  with  the  great  Creator,  in  the 
realms  of  eternal  happiness. 

Well  then,  let  us  strive  to  rise,  in  the  same 
way,  above  all  these  low  things  ;  above  all  self- 
love.  Let  us  come  clown  to  the  witness  of  God 
in  our  own  hearts ;  so.  as  to  sit  at  the  feet  of  the 
Comforter.  Not  an  outward  comforter,  for  we 
have  no  outward  comforter.  Mary  had  an  out- 
ward comforter.  He  was  a  figure  of  the  inward 
Comforter,  which  was  to  come.  He  was  compos- 
ed, as  relates  to  his  animal  part,  of  tlie  same  ma- 
terials that  we  are;  he  lived  as  we  live,  with  re- 
gard to  his  external  and  animal  nature.  The 
situation  of  the  Jews  was  such,  that  they  were 
only  qualified  to  receive  instruction  from  with- 
out, by  external  miracles.  And  here  now  Mary, 
and  all  the  devout  in  Israel,  looked  to  no  other 
than  this  outward  Comforter.  Slie  sat  down  at 
his  feet  in  humility,  and  he  enabled  her  to  over- 
come seven  evil  propensities,  and  brought  her 
down  into  a  low  and  humble  condition.  And  as 
she  attended  to  his  counsel,  he  enabled  her 
to  rise  above  all,  and  to  acknowledge  all  her 
sins,  and  to  centre  down  into  a  state  of  no- 
thingness. All  her  self-love  w  as  brought  down, 
and  completely  subjected  by  the  cross ;  and 
thus  she  sat  down  in  complete  submission,  to 
wait  at  his  feet  and  receive  the  words  of  his 
mouth. 


233 

Now  we  see  by  the  account  of  these  two  sis- 
ters,  that  it  was  not  enough  to  love  the  Comfort- 
er ;  for  Martha  loved  him,  but  her  love  seemed 
to  be  rather  an  external  love.  She  undoubtedly 
loved  him,  and  wanted  to  do  all  that  she  could  to 
serve  him.  But  here  was  the  difference  between 
her  love  and  the  love  of  her  sister  Mary.  Mar- 
tha did  it  in  her  own  will  and  wisdom ;  but  Ma- 
ry sat  down  under  a  sense  of  nothingness ;  and 
had  no  will  or  judgment  of  her  own ;  but  wait- 
ed at  the  feet  of  Jesus,  for  him  to  instruct  her. 

Now,  how  many  there  are  in  the  present  day, 
among  the  professors  of  Christianity,  who  make 
a  great  profession  of  love  and  religion,  and  yet 
all  their  service  to  their  divine  master,  is  in  their 
own  way  and  contrivance,  like  that  of  Martha, 
And  yet  they  may  have  a  degree  of  love ;  but 
for  want  of  having  all  self-love  destroyed,  they 
can  do  nothing  rightly.  Martlia,  in  her  self- 
love,  was  no  doubt  minded  to  do  something  to 
gratify  him,  and  to  gain  his  praise ;  for  self-love 
desires  the  praise  of  men. 

Now  we  see  this  same  thing  in  the  present 
day.  Do  we  not  hear  people  frequently  talking 
about  religion  ?  Do  we  not  hear  them  saying, 
^^  why  do  you  not  get  religion?'^  Now  look  at 
this.  What  sort  of  creatures  must  these  be,  to 
talk  at  such  a  random  rate^  as  if  we  have  power 
to  get  it  when  we  please ;  as  if  Martha  could 
serve  as  she  pleased.     What  sort  of  re]i2;iou« 


234 

people  must  these  be,  who  talk  in  this  way ;  and 
say  that  we  must  get  religion.  If  we  ask  them 
how  we  are  to  get  it,  tliey  say,  go  to  praying  to 
GocL  This  is  just  like  Martha.  It  is  the  worst 
thing  tliey  could  do ;  it  is  the  opposite  to  what 
Mary  did  ;  and  here  they  get  reprehended,  and 
if  they  will  not  learn  by  it,  they  will  lose  every 
thing  by  and  by.  They  go  on  to  build  a  Babel 
of  their  own ;  and  it  is  of  the  same  nature,  and 
set  up  like  Jeroboam's  idol  worship,  which  made 
Israel  to  shi.  So  it  is,  and  so  it  will  be,  with  all 
religions  which  are  set  up  in  man's  wisdom. 
And  there  appears  to  be  but  very  little  other 
uow-a-days,  but  that  which  is  like  Martha's.  It 
appears  to  be  founded  upon  the  same  grounds  as 
Jeroboam's  idol  was  ;  it  is  all  an  idol  worship ; 
and  whatever  man  does  according  to  his  own 
will,  being  an  idol  worship,  cannot  be  accepta- 
ble to  God  his  Creator.  For  we  cannot  even 
pray  as  we  ought,  but  as  the  spirit  helpeth  our  in- 
firmities. 

Have  we,  my  friends,  been  concerned  to  seek 
aright  ?  It  must  be  known  to  every  one  of  us, 
that  we  cannot  set  to  praying  aright,  when  the 
very  thing  which  we  consider  the  most  danger- 
ous and  the  greatest  evil,  may  be  the  very  thing 
which  will  do  us  the  most  good. 

What  then  are  we  to  do?  Are  we  to  attend  to 
the  word  of  the  Lord,  and  stand  still  and  see 
his   salvation?    Or   shall    we   push  forward? 


235 

Which  is  the  best?  Why  surely  if  self-love  is 
not  in  us,  we  shall  be  ready  to  hear  the  divine 
wordj  to  stand  still  and  see  the  salvation  of  Godo 
We  shall  be  willing  to  wait  and  hear  the  gra- 
cious  w^ords  which  proceed  out  of  the  mouth  of 
the  Comforter ;  wliich  are  spiritual  words,  that 
cannot  be  heard  by  the  external  ear ;  and  which 
come  from  one  that  the  external  eye  never  saw, 
and  which  it  can  never  see. 

By  this  means,  all  the  rubbish  will  be  remov- 
ed out  of  society  ;  all  strife  will  cease,  love  will 
prevail,  and  we  shall  all  be  in  the  spirit,  and 
cleave  to  that  winch  is  good.  We  shall  be  like- 
minded  one  to  another.  We  shall  be  willing  to 
let  our  brother  and  sister  do  what  they  believe 
the  spirit  requires  of  them.  So  long  as  their 
conduct  is  not  inconsistent,  we  must  bear  with 
them.  Here  we  shall  be  like-minded  one  to  an 
other.  We  shall  be  willing  to  set  one  another 
above  ourselves  in  honour,  considering  our- 
selves no  more  than  we  really  are  ;  and  not  set- 
ting up  our  own  judgment,  and  thereby  using 
and  usurping  the  divine  prerogative.  So  long 
as  their  views  are  innocjent  in  themselves,  do  not 
let  us  hurt  a  brother  or  a  sister.  So  long  as  we 
are  innocent  and  holy  in  the  sight  of  Grod,  we 
shall  be  under  the  influence  of  love  and  light. 

What  is  wanting,  my  friends,  is  to  gather  in- 
ward to  this  pure  principle  in  the  soul :  it  would 
drive  all  discord  from  us  ;  all  tattling  and  tale- 


236 

bearing  would  be  silenced.  And  is  there  agi-eai 
er  evil,  than  tattling  and  talebearing?  Most 
discords  spring  from  this  source,  and  from  envy: 
for  where  there  is  envy  there  w  ill  be  tattling  and 
strife.  Be  willing,  my  friends,  to  turn  inward  ; 
to  sit  down  in  true  Immiliation.  It  is  this  which 
will  teach  us  true  Avisdom,  and  guide  us  in  the 
paths  of  judgment.  "  Blessed  are  the  meek  : 
for  they  shall  inherit  the  earth ;"  and  not  only 
the  blessings  of  the  earth ;  but  also  the  enjoy- 
ment  of  Heaven. 

Oh!  may  Ave  be  among  this  happy  number.  The 
poor  in  spirit,  the  mourner,  and  they  who  hun- 
ger and  thirst  after  righteousness,  and  all  those 
who  walk  in  sincerity  and  truth,  he  will  fill 
with  blessings,  and  feed  their  souls  with  angels' 
bread.  I  say,  let  one  and  all  be  willing  to  enter 
into  the  work  cheerfully,  w  ith  a  resolution  to 
1  ome  to  know  a  redemption  from  every  thing 
selfish ;  and  from  all  childish  knowledge.  For 
I  consider  all  the  knoAvledge  which  is  acquired 
by  tradition  as  childish  knowledge.  We  are  all 
in  leading  strings,  while  that  governs  our  ways;  it 
gives  us  no  power  to  act  like  men.  But  we  are 
to  think  for  ourselves,  and  act  for  ourselves  ;  for 
no  man  is  accountable  for  his  brother's  soul,  nor 
can  he  give  a  ransom  for  it.  We  are  all  account- 
able for  ourselves  ;  and  we  should  never  be  de- 
ceived by  another,  or  persuaded  by  another 
from  the  path   of  duty :  for  this  would  be  re- 


237 

uouncing  God  as  a  leader,  and  taking  up  man.  I 
would  not  have  an  individual  believe  a  word 
that  I  say,  only  upon  the  ground  of  conviction. 
For  any  one  to  come  over  to  my  opinion  becaus(J 
it  is  my  opinion,  I  could  have  no  fellowship 
with  such  an  individual.  When  they  come  to 
see  the  truth  as  it  is ;  when  they  are  convinced 
and  converted  to  the  trutli  of  God  in  their  hearts, 
th«y  will  be  united  wit»h  the  testimony  in  my 
heart.  Here  we  should  became  baptized  by  the 
one  spirit,  into  one  body,  and  be  "  made  to  drink 
into  one  spirit :  whether  Jew  or  Gentile,  bond 
or  free,"  black  or  white ;  for  all  who  are  God's 
creatures,  would  be  placed  upon  a  perfect  level. 
We  are  not  to  consider  a  coloured  man  or  wo- 
man as  below  us  ;  because  if  we  do,  we  give  an 
evidence,  that  self-love  still  domineers  in  our 
souls.  We  are  to  use  all  alike.  For  if  we  ad- 
mit for  a  moment,  that  a  coloured  man  or  wo- 
man is  inferior  to  us,  do  we  not  at  the  same 
time  criminate  the  Almighty,  and  declare  that 
he  is  not  the  God  that  we  profess  to  believe  he 
is ;  that  he  has  made  a  distinction  in  colours  : 
and  that  these  blacks  are  not  his  creatures,  to 
the  same  extent  that  the  whites  are  ?  When,  on 
the  contrary,  it  is  very  likely  that  the  original  in 
habitants  were  neither  black  nor  white.  God 
has  placed  the  colour  of  all  the  nations  of  the 
earth,  to  suit  the  climate  in  which  they  live. 
And  if  we  suppose  them  inferior  who  happen  to 


2a8 

be  blackj  it  still  adds  to  our  injustice  by  crimin- 
ating tbe  Almighty.  How  abominable  it  is  then^ 
that  we,  who  profess  to  be  led  by  a  higher  prin- 
ciple than  coloured  people,  should  take  them 
into  our  possession,  by  cruel  bondage,  and  de- 
gradate  them  down,  and  bring  them  into  a  state 
of  degradation  utfder  us,  and  not  consider  them 
equal,  in  any  respect?  Avitli  us.  We  liave  been 
the  means  of  this  degradation ;  it  results  from 
our  wickedness  and  oppression.  We  have  stolen 
them  and  kept  them  in  chains. 

O  my  friends,  what  will  be  done  in  the  end, 
if  we  are  not  delivered  from  these  prejudices, 
which  are  the  effects  of  this  cruel  custom  ?  Wo, 
wo,  will  be  the  portion  of  those  who  carry  along 
these  prejudices  to  the  grave.  Those  who  sup 
pose  that  coloured  men  and  women  are  not  equal 
to  ourselves,  and  as  worthy  of  the  blessings  of 
heaven  as  ourselves,  are  enemies  to  God  and  his 
righteousness,  xind  again  I  say,  we  are  doubly 
guilty  in  crimination,  since  we  know  it  is  we 
that  have  been  the  means  of  bringing  them  down 
into  this  state  of  degradation.  We  have  neglect- 
ed their  education  when  young ;  and  every  thing 
wanting  in  them,  is  owing  to. our  injustice  and 
cruelty.  And  how  shall  we  atone  for  this  hor- 
rible sin  ?  We  see  how  they  attempted  to  atone 
for  sins,  wlien  under  the  outward  covenant :  but 
still  it  did  not  make  the  comers  thereto  perfect. 
If  a  man  stole  an  ox,  he  had  to  restore  four-fold; 


239 

and  so  in  every  respect,  where  they  had  done 
wrong,  they  had  to  make  restitution.  Are  we 
not  bound,  then,  to  make  some  recompense  for 
our  wrong  ?  We  have  taken  away  the  liberty 
of  these  people;  we  have  taken  away  from  the 
coloured  population  that  which  15  worth  more 
than  ten  thousand  oxen.  We  have  taken  away 
their  free  agency  and  their  liberty ;  and  under 
such  circumstances,  we  look  down  upon  them, 
as  a  degraded  people,  inferior  to  us;  and  pretend 
that  it  would  be  wrong,  to  allow  them  to  rise  up 
to  an  equality  with  us.  Now  these  are  wicked 
prejudices,  that  must  be  accounted  for  in  some 
day. 

My  friends,  do  not  put  ojff  the  time ;  let  us 
sink  down  and  look  into  this  wickedness ;  for 
we  are  all  guilty  more  or  less.  There  is  but 
one  way  to  do  justice ;  and  that  is,  to  turn  about 
and  restore  that  which  we  have  wrongfully  taken 
and  withheld,  and  walk  humbly  before  God.  I 
have  no  doubt  that  much  might  be  done,  if  it 
were  our  concern,  individually,  to  shut  our 
mouths  and  palates  against  the  sweets  of  oppres- 
sion ;  if  we  would  not  use  any  of  the  fruits  of  the 
labour  of  the  oppressed.  I  see  no  other  way  to 
atone  for  this  great  sin ;  no  other  possible  way 
for  us  to  be  delivered  from  this  unjust  act,  only 
to  undo  what  we  have  done,  as  far  as  it  can  be 
done ;  and  thus  make  restitution  as  far  as  it  is 
practicable.     That  this  is  our  duty,  there  can 


240 

be  uo  doubt ;  it  is  so  clear,  that  he  who  ruii.s 
may  read,  unless  we  are  in  a  state  of  unbelief; 
— or  rather,  a  belief  in  what  is  not  true.  For 
the  receiver  and  the  thief  are  considered  the 
same:  and  I  consider  that  the  oppressor  of  a 
fellow- creature,  who  takes  away  his  free  agen- 
cy, is  guilty  of  the  worst  of  crimes,  except  wilful 
murder ;  and  I  have  even  doubted  whether  mur- 
der is  worse.  Is  it  not  a  greater  crime  to  take 
away  the  liberty  of  parents ;  and  thus  entail 
bondage  upon  their  posterity  to  the  hundredth 
generation — is  this  not  greater  cruelty,  than  if 
they  had  stabbed  the  two  at  once,  and  taken  away 
their  lives  ?  1  say,  would  it  not  be  better  to  take 
the  life  of  the  parents,  at  once,  than  to  have  hun- 
dreds rising  up  to  this  state  of  degradation  and 
bondage ;  and  thus  dying  from  the  cradle  to  the 
grave  ? 

I  want  to  endeavour  to  arouse  our  feelings ; 
for  by  long  custom  and  tradition  we  have  be- 
come so  callous  to  every  feeling  of  humanity  and 
justice,  that  I  fear  we  shall  die  in  our  sins.  And 
Oh !  my  friends,  what  will  be  the  consequence  ? 
Remember  what  is  the  call  of  the  law :  and  how 
plain,  how  simple  it  is.  How  does  our  conduct 
accord  with  it  ? — "  What  doth  the  Lord  re- 
quire of  thee;  but  to  do  justly,  and  to  love 
mercy,  and  to  walk  humbly  with  thy  God?'' 
We  must  sacrifice  all  pretensions  of  religion ;  be= 
cause  all  pretensions  of  religion  without  this  are 


211 

worse  than  nothing.  The  prophet  to  illustrate 
this,  begins  with  all  the  oiferings  that  the  nations 
ever  offered.  ^^  Wherewith  shall  I  come  before 
the  Lord,  and  bow  myself  before  the  high  God? 
Shall  I  come  before  him  with  burnt-offerings, 
with  calves  of  a  year  old  ?  Will  the  Lord  be 
pleased  with  thousands  of  rams,  or  with  ten 
thousand  rivers  of  oil  ?  Shall  I  give  my  first 
born  for  my  transgression,  the  fruit  of  my  body 
for  the  sin  of  my  soul  ?''  If  all  these  were  not 
able  to  give  access  to  the  divine  presence,  what 
is  to  be  done  ?  Why  he  tells  us  to  do  more ; 
to  walk  humbly,  and  with  open  arms  relieve  the 
oppressed.  "  Cease  to  do  evil ;  learn  to  do  well; 
seek  judgment,  relieve  the  oppressed,  plead  for 
the  widow. '^  Then,  and  not  till  then,  will  he 
permit  us  to  come  into  his  presence.  ^^  Come 
now,  and  let  us  reason  together,  saith  the  Lord: 
though  your  sins  be  as  scarlet,  they  shall  be  as 
white  as  snow;  though  they  be  red  like  crimson, 
they  shall  be  as  wool.  If  ye  be  willing  and 
obedient,  ye  shall  eat  the  good  of  the  land.^^ — 
Here  is  the  great  point,  to  come  into  perfect 
obedience  to  the  manifested  will  of  the  creator, 
God.  And  where  is  it  known  ?  and  what  makes 
it  known?  Nothing  but  the  Comforter  and  spi- 
rit of  truth  within  us.  This  was  the  only  thing 
that  Jesus  recommended  his  disciples  to,  when 
in  that  outward  dispensation ;  he  added  nothing 
to  it ;  and  therefore  we  have  no  right  to  add  any 

Hh 


242 

thing  to  it.  This  Comforter  in  our  own  souls 
was  never  revealed  any  where  else ;  it  was  never 
seen  with  mortal  eyes. 

It  will  not  do  for  us  to  look  back  at  what  our 
forefathers  did ;  because  our  situations  are  very 
different  from  theirs.  Tiiey  were  seduced  by 
false  spirits  and  wicked  men.  who  took  upon 
themselves  to  make  interest,  by  gaining  the  as- 
cendency over  their  fellow  creatures,  and  selling 
them  as  beasts  of  burthen.  Our  forefathers, 
through  the  deception  which  was  made  use  of, 
w^ere  brought  to  apprehend  that  it  might  be  right; 
but  now  the  veil  is  rent  from  our  eyes,  and  we 
see  it  in  the  clear  light,  and  can  plead  no  ex- 
cuse. And  therefore  it  will  not  do  to  reason 
from  what  our  forefathers  did;  or  to  say  we 
have  no  judgment  of  our  own,  because  our  com- 
mon understanding  shows  us;  every  portion  of 
common  sense  is  a  clear  and  absolute  witness 
against  this  oppression  and  injustice.  1  say, 
therefore,  beware  that  we  send  not  away  the 
light ;  for  the  moment  that  power  shows  to  us 
the  unrighteousness  of  strengthening  the  hand  of 
the  oppressor,  that  is  the  time  we  should  cease 
from  it,  and  forever  after. 


SERMON  X 


DELIVERED  AT  FRIENDS*  MEETING-HOUSE,  FALLS,  IN  BUCKS 
COUNTY,  ON  SEVENTH  DAY  MORNING,  11th  OF  TWELFTH 
MONTH,    1824. 

Shadow  directs  to  the  substance,  and  effects 
to  their  causes.  It  is  a  very  natural  conclusion^ 
from  what  we  every  day  witness  from  our  own 
observation,  that  when  we  see  the  shadow  of  a 
man,  or  any  thing  else,  we  are  directed  immedi- 
ately to  the  substance,  which  makes  or  causes 
the  shadow.  Still  it  is  the  light,  which  is  the 
principle,  or  first  cause,  which  makes  the  sha- 
dow ;  and  it  is  the  light  which  enables  us  to  see 
the  substance.  We  see  likewise  from  the  same 
thing,  the  same  power — the  light  of  the  out- 
ward sun — the  effects  it  produces  upon  us,  and 
the  things  around  us ;  and  by  these  effects  we 
discover  the  cause,  and  that  the  light  proceeds 
from  that  cause,  thus  enabling  us  to  see  it.  And 
as  it  is  thus  in  a  moral  sense — in  an  outward  and 
external  sense ;  so  it  is  in  an  inward,  spiritual^ 
and  internal  sense. 

This  is  beautifully  described  in  the  shadowy 
dispensation  of  an  outward  and  external  cove- 
nant^ which  the  Lord  made  with  his  people  Is- 


244 

rael.  The  whole  of  it,  from  beghming  to  end, 
was  a  shadow  and  representation  of  better 
things.  For  when  Moses  was  about  to  build  a 
tabernacle,  with  all  its  furniture  and  appendages, 
the  Lord  said  unto  him,  ^^  See  that  thou  make 
all  things  according  to  the  pattern  which  was 
showed  thee  in  the  mount.'' 

He  was  led  up  in  the  visions  of  divine  light, 
to  see  heavenly  things,  in  the  spirit  of  his  mind, 
and  not  by  his  external  eyes ;  but  by  the  eye  of 
the  immortal  soul.  For  nothing  else  can  see  by 
the  light  of  Heaven,  but  the  eye  of  the  immortal 
souls  of  men  and  women ;  and  they  can  only 
see  by  that  light.  It  is  by  the  sun  of  Heaven, 
the  sun  of  righteousness,  that  causes  shadows 
to  be  seen,  that  makes  shadows  by  those  things 
that  are  in  themselves  the  substance  of  those 
shadows.  And  here  we  see  and  discover,  in  the 
commands,  and  in  the  statutes  and  institutions 
of  the  law  and  covenant,  that  there  were  many 
things  instituted,  as  being  considered  pollutions 
of  the  bodies  of  the  Israelites,  to  whom  this  ex- 
ternal law  was  given.  Fortius  law  was  given  only 
to  the  Israelites ; — it  was  not  given  to  any  other 
nation  or  people ;  because  they,  only,  were  in  a 
condition  and  fitness  to  receive  such  a  law  and  co- 
venant. Therefore,  every  disease  of  the  bodies  of 
the  Israelites  had  a  tendency  to  deprive  them  of 
the  enjoyment  of  their  heaven,  the  outward  Ca- 
naan with  which  the  Lord  had  declared  he  would 


245 

bless  them.  As  the  Israelites  were  faithful  and 
obedient  to  his  commands,  nothing  which  could 
make  the  animal  part  of  the  children  of  men 
happy,  should  be  wanting  to  them,  on  condition 
of  their  faithfulness  to  his  requirings.  Here,  a 
leprosy  was  a  pollution  of  the  animal  bodies  of 
the  Israelites.  It  not  only  deprived  them  from 
partaking  of  the  good  things  of  the  land ;  but  it 
shut  them  away  from  the  altar,  where  the  off'er- 
ings  of  the  Lord  were  brought ;  and  when  right- 
ly prepared,  the  priests  and  the  people  eat  them 
together  and  rejoiced.  And  there  was  a  very 
great  variety  of  these  offerings,  of  their  kind ; 
as  there  were  different  kinds  for  different  purpo- 
ses and  ends.  Every  one  that  came  under  the 
power  of  any  instituted  sickness  or  disease, 
which  had  a  tendency  to  defile  the  outward  bo- 
dies of  the  Israelites,  was  shut  away  from  the 
altar.  They  could  not  come  to  the  altar  with 
their  offerings,  till  they  were  cleansed ;  and  they 
were  cleansed  by  bringing  offerings  according  to 
the  law.  When  they  brought  these  offerings, 
the  high  priest  laid  his  hand  upon  them,  and 
sanctified  them  first ;  and  then  delivered  them 
over  to  his  priests,  the  Levites,  to  prepare  them. 
But  sometimes  their  offerings  consisted  of  bitter 
herbs,  and  many  other  tilings  that  were  unpleas- 
ant and  disagreeable.  Sometimes  they  were  to 
be  of  one  kind  of  creature  or  thing,  and  some- 
limes  of  another.     They  were  ajl  pointed  out. 


246 

:so  that  tlic  Israelites  had  nothing  to  do,  ahout 
inventing  or  devising  any  ofterings  in  relation  to 
their  worship,  or  which  related  to  their  continuing 
in  favour  with  the  Almighty.  All  that  was  requir- 
ed, was  obedience  to  his  manifested  will.  There 
were  the  offerings  of  harvest  and  the  ingather- 
ings of  their  fruits.  These  were  feasts  of  re- 
joicing, where  the  honest  Israelites,  improved 
their  time  and  talents  in  cultivating  the  good 
land;  and  while  they  were  obedient,  their  la- 
bour succeeded  in  their  hands,  and  they  brought 
these  offerings,  to  eat  and  drink,  and  rejoice  to- 
gether, returning  thanks  to  the  Lord  for  his  abun- 
dant mercy. 

Now,  my  friends,  consider, — it  is  a  clear  des- 
cription, a  beautiful  description,  a  beautiful  sha- 
dow of  the  heavenly  things.  When  men  or 
women  became  lepers,  they  knew  that  something 
was  out  of  order ; — that  something  was  the  mat- 
ter, although  they  might  not  be  clearly  certain, 
whether  it  was  the  leprosy  or  not.  They  must 
then  go  and  show  it  to  the  priest,  and  he  was  to 
go  through  a  certain  line  of  experiments  to  prove 
it  according  to  law.  The  law  appointed  the  way, 
and  the  priests  had  access  to  the  Urim  and 
Thummim,  by  which  to  explain  these  things, 
and  to  show  what  offering  they  must  bring;  and 
how  they  must  be  cleansed.  But  the  Israelites 
became  careless  and  indifferent ;  and  were  not 
faithful  in  bringing  offerings  to  the  priests,  ac- 


247 

cording  to  law,  nor  their  gifts  into  the  treasuiy^ 
as  they  ought  to  have  done.  Therefore,  the  poor 
priests  were  oftentimes  left  in  a  destitute  and 
disconsolate  state,  as  their  dependance  was  al- 
together upon  the  people.  The  people  were  to 
bring  their  offerings,  and  they  were  to  prepare 
them  according  to  the  commands  of  the  law ; 
and  for  this  service,  they  were  to  have  a  portion 
of  the  offerings ; — they  that  waited  at  the  altar 
were  to  partake  at  the  altar. 

So  it  is  now,  my  friends,  too  much  the  case, 
I  verily  believe,  with  the  professors  of  Christi- 
anity, who  make  a  high  profession  of  being  led 
and  guided  by  the  new  covenant  law  ;  by  the 
light  of  heaven; — that  light  which  alone  can 
show  us  the  shadow  of  heavenly  things;  and 
lead  us  up  by  its  own  light  to  the  substance. 
There  is  a  great  dilatoriness,  a  great  want  of 
fervent  labour  and  travail ;  and  therefore  when 
we  assemble  together,  the  poor  priests,  or  the 
Lord's  ministers  rather,  are  destitute.  Now  1 
believe,  that  were  we  rightly  engaged,  to  know 
and  consider  well  our  own  conditions,  individu- 
ally, we  should  know  what  is  our  ailment,  and 
what  it  is  that  hinders  our  access  to  the  altar  of 
the  Lord.  We  should  know  whether  it  is  not 
a  want  of  faithfulness  on  our  part,  to  come  and 
appear  before  our  great  High  Priest;  that  so 
we  might  be  instructed  what  to  do,  and  how  we 
are  to  bring  our  offerings,  and  in  what  way  to 


248 

bring  them,  so  as  to  be  acceptable  to  him.  If  we 
do  this  in  honesty  and  sincerity  of  soul;  he  would 
Jay  his  hand  upon  our  oiferings  and  sanctify 
them;  and  deliver  them  over  to  his  Levites,  his 
ministers,  to  oiBTer  to  his  people,  and  for  the  peo- 
pie;  by  leading  his  ministers  to  a  full  and  clear 
view  of  the  state  they  were  in,  so  that  they  could 
hand  out  the  offerings,  tliat  we  might  partake  of 
them  together,  each  bringing  an  offering  accord- 
ing to  the  state  and  condition  he  was  in.  Here 
we  should  be  edified  together,  and  here  it  would 
be  verified  to  all  his  ministers,  as  it  was  under 
ilie  law^  dispensation;  they  that  waited  at  the 
altar  were  to  be  partakers  at  the  altar :  so  "  they 
tliat  preach  the  gospel  shall  live  of  the  gospel." 
And  what  is  this  gospel,  my  friends  ?  Why 
we  are  told  by  an  eminent  minister  of  former 
days,  that  it  is  the  power  of  God  unto  salvation. 
It  is  that  which  cleanses  and  heals  the  souls  of 
the  children  of  men.  Now,  there  was  a  partic- 
ular way  of  effecting  this,  described  in  the  law ; 
the  high  priest  of  the  Levites  was  to  pur- 
sue a  way,  in  which,  when  faithful,  the  Israel- 
ites who  were  able  to  bring  offerings,  were  pre- 
pared to  meet  together  and  worship  liarmonious- 
ly.  But  when  the  great  high  priest  of  this 
outward  dispensation  came,  as  was  prophesied 
of  by  the  former  prophets,  he  was  not  regulated 
by  those  institutes,  by  those  shadows,  by  those 
external  means.    For  although  he  fulfilled  them 


249 

all  in  his  own  person,  as  related  to  himself;  yet 
he  was  clothed  with  a  power  to  cleanse  the  Is- 
raelites hy  only  a  word  speaking :  and  yet  he 
did  not  seem  to  he  wanting  to  exalt  himself;  for 
when  he  had  cleansed  a  leper,  immediately  by 
a  word,  he  recommended  him  to  go  to  the  priests^ 
and  there  offer  according  to  the  law  of  Moses. 
He  was  willing  to  be  hid :  but  they  feeling  them- 
selves cleansed  from  their  leprosy,  and  wholly 
healed;  they  therefore  neglected  the  external 
part,  they  neglected  the  old  law,  for  they  were 
healed  without  it. 

Here  we  see,  my  friends,  how  Jesus,  in  his 
outward  manifestation,  was  limited  to  Israel,  as 
he  himself  declares,  that  he  was  only  sent  to  the 
lost  sheep  of  the  house  of  Israel.  Thus  he  heal- 
ed every  one  that  believed  in  him,  by  a  touch, 
or  by  the  word  of  his  mouth.  Here  now  the 
light  shone  by  his  works.  This  healing  of  those 
outward  diseases,  was  like  the  shadow  that  em- 
anated from  his  outward  man:  but  the  power 
descended  from  above.  It  was  not  in  the  power 
of  the  external  part,  the  body  of  flesh  and  blood, 
to  do  any  such  things.  But  when  he  effected 
these  cures,  the  effect  seemed  to  direct  to  the 
cause ;  as  though  he,  the  man,  had  effected  these 
by  his  own  power.  But  to  regulate  their  views, 
he  declared  to  them,  it  is  not  I  that  do  these 
things  ;  I  that  you  see,  have  no  power  at  all 
to  do  such  things,  but  my  Father,  my  invisible 

I  i 


250 

Father  t])at  dwelleth  in  me ;  that  is,  the  power  of 
the  Holy  One,  the  power  of  the  gospel.  The 
gospel  is  the  power  of  God  unto  salvation.  So, 
as  it  is  in  the  moral  sense,  we  see  our  own  sha- 
dow, and  it  directs  to  the  suhstance  or  animal 
hody ;  but  it  is  the  sun,  that  great  orb  above  us, 
that  makes  us  to  see  this  outward  substance, — the 
power  is  all  in  the  light.  So  in  a  spiritual  rela- 
tion, the  power  is  in  the  light.***^*^****^ 
^^^Tliis  animal  body  of  Jesus  Christ  was  born  of 
the  Virgin  Mary ;  and  therefore  must  be  nothing 
as  to  the  visible  part,  but  flesh  and  blood,  as 
nothing  else  could  emanate  from  her  but  what 
was  of  her.  So  here  now,  this  outw  ard  body, 
this  flesh  and  blood,  was  born  of  a  woman; 
w^hich  shows  us  why  Jesus  always  calls  himself 
the  son  of  man ;  because  he  was  verily  and  ac- 
tually so,  for  he  could  not  use  evasions.  Now 
I  have  heard  suggestions  from  rational  beings, 
that  Jesus  mentioned  this  to  deceive  the  people, 
to  turn  them  away,  to  make  them  believe  some- 
thing that  was  not  correct ;  that  it  was  only  a 
speech  that  did  not  apply  to  him.  But  it  was 
the  truth ;  for  he  could  speak  nothing  but  the 
truth,  and  he  knew  with  a  full  certainty  that  he 
was  the  son  of  man,  as  well  as  any  of  us  can 
know  so ;  and  therefore  he  asserted  it  abundant- 
ly. And  the  highest  station  that  he  assumed, 
while  in  that  prepared  body,  was,  that  he  was 
not  only  the  son  of  man,  but  the  son  of  God. 


251 

Mere  now,  we  learn,  as  rational  beings,  by  his 
own  testimony,  what  it  is  that  makes  a  son  of 
God.  We  see  that  tliis  flesh  and  blood  never 
could  have  been,  in  a  strict  sense,  the  son  of 
God ;  bat  a  creature,  created  by  God — by  his 
power :  because  spirit  and  matter  cannot  be  unit- 
ed together,  and  make  a  being,  nor  make  a  son 
of  God. 

Nothing  but  the  rational  souls  of  men  and 
women,  can  come  to  know  a  birth  of  God.  And 
the  rational  soul  never  was  created  by  flesh, 
or  through  flesh.  The  animal  part  is  taken 
and  created  from  the  earth  by  the  power  of  God. 
Whether  like  as  in  the  case  of  our  first  parents, 
wliich  is  the  greatest  miracle  in  bringing  forth 
the  body  of  man,  or  whether  through  the  help 
of  a  woman,  it  makes  no  difference;  because, 
when  he  created  man,  he  gave  him  the  power  to 
carry  on  this  work  of  creation  for  himself,  as  it 
were ;  and  yet,  nothing  but  his  power,  can  cre- 
ate, or  continue  creation.  Therefore,  as  every 
thing  upon  the  earth,  is  tlie  work  of  his  holy 
hand,  still  his  power  continues  in  it:  and  al- 
though he  made  a  power  in  the  trees  to  produce 
others  of  the  same  kind,  yet,  was  his  power  to 
be  withdrawn  from  them  they  would  sink  into 
annihilation ;  for  every  effect  must  rest  upon  its 
cause,  or  it  cannot  stand. 

Here  we  may  be  learning,  if  we  are  willing 
ti)  improve  the   understanding  which  the  Al- 


252 

mighty,  in  his  goodness,  has  blessed  us  with, 
both  to  improve  in  outwtaid  things,  and  likewise 
in  heavenly  thing.*,  so  as  to  know  their  use.  He 
has  hid  no  secret  from  us  which  would  have  a 
tendency  to  be  a  blessing  to  us.  He  has  all  at  his 
command  ;  all  wisdom  and  all  knowledge ;  and 
he  dispenses  all  that  can  be  a  blessing  and  a  be- 
nefit, to  them  that  are  rightly  engaged,  and  no 
more :  for  he  adds  no  superfluities.  He  cannot 
do  this.  It  is  inconsistent  with  his  holy  nature  ; 
and  therefore,  at  what  time  the  immortal  spirit 
is  placed  in  these  animal  bodies,  he  has  kept  a 
secret.  It  is  not  of  the  flesh,  we  know ;  it  is  as 
invisible  as  Grod  is  invisible :  and  in  his  in- 
scrutable wisdom,  he  has  created  man  with  a 
twofold  nature;  one  part  earth  and  the  other  part 
spirit.  That  is  the  spiritual  part,  which  is  ta- 
bernacling in  these  earthly  bodies ;  but  it  was 
not  created  with  them,  nor  does  it  derive  its  pow- 
er or  nature  from  them  at  all,  as  it  is  spirit,  and 
all  that  is  spiritual  comes  from  God,  and  must 
come  from  Grod ;  antl,  therefore,  it  is  that  this 
light  the  apostle  tells  us  of,  that  was  in  Jesus 
Christ,  came  from  Grod :  ^^In  him  was  life,  and 
the  life  was  the  light  of  men ;  that  was  the  true 
light  that  lighteth  every  man  that  cometh  into  the 
world.''  Here  now,  we  all  have  a  portion  of  the 
same  light;  for  ^Hhe  life  was  the  light  of  men/^ 
and  it  remains  eternally  so.  It  all  comes  from  Grod, 
and  is  dispensed  to  the  children  of  men — and  it 


253 

was  to  Jesus  Christ,  likewise,  as  man — in  the 
same  proportion  as  to  inscrutable  wisdom  seemed 
necessary  and  consistent,  to  effect  the  great  de- 
sign, in  the  creation  and  redemption  of  the  chil- 
dren of  men. 

So,  here,  we  see  Jesus  made  lower  than  the 
angels,  on  account  of  his  suffering  death.  He 
was  tempted  in  all  points  as  we  are.  Now  how 
could  he  be  tempted  if  he  had  been  fixed  in  a 
state  of  perfection,  in  which  he  could  not  turn 
aside?  Can  you  suppose,  as  rational  beings, 
that  such  a  being  could  be  tempted?  No,  not 
any  more  than  God  Almighty  could  be  tempted. 
Perfection  is  perfection,  and  cannot  be  tempted. 
It  is  impossible.  And  here  it  is  proved  to  a  de- 
monstration, that  he  came  to  be  an  example  to 
the  children  of  men ;  a  great  higli  priest  and 
teacher,  in  those  things  which  concern  the  salva- 
ti<m  of  the  children  of  men.  And  here  he  did 
his  office,  as  a  great  high  priest  of  the  Jewish 
covenant,  in  tiiat  outward  dispensation,  in  which 
he  was  limited  to  tlie  Jewish  people  as  a  child 
of  Abraham ;  to  sum  up  all  the  righteousness 
of  the  law,  by  faithfulness  to  it.  And  when  he 
had  effected  that  part,  by  the  grace  of  God  that 
was  upon  him — for  we  read  that  he  ''  grew  in 
stature  and  in  favour  with  God  and  man ;  and 
the  grace  of  God  was  upon  him.^'  Then  it  was 
not  his  grace,  but  the  grace  of  God,  communicat- 
ed to  him;  as  it  was  communicated  to  the  rest  of 


254 

Abraham's  cliildieu — to  every  one  in  a  sufficient 
degree  to  enable  them  to  come  up  to  the  law  and 
commandments  given  tliem.  It  will  not  do  for 
us  to  suppose  for  a  moment,  that  the  Almighty, 
Avlien  he  gave  this  law,  did  not  at  the  same  time, 
give  them  power  to  fulfil  it  in  all  its  parts.  For 
if  he  did  not,  they  could  not  be  accountable 
for  a  neglect.  But  we  see  that  he  did  this  :  for 
here  was  a  child  of  Abraham  endued  with  his 
spirit,  which  he  has  given  to  every  rational  crea- 
ture, to  profit  with.  He  lived  up  to  the  law  and 
covenant  given  by  the  Father ;  and  in  this  he 
justified  his  heavenly  Father,  in  giving  this  law 
and  covenant ;  and  thereby  condemned  the  Is- 
raelites for  not  fulfilling  of  it.  Well,  when  he 
had  done  this, — for  we  hear  of  no  miracles  till  af- 
ter all  this  w^as  done;  none  at  all :  nor  any  thing  of 
his  righteousness  or  acts; — but  now  when  he  went 
into  the  last  institute  of  the  legal  dispensation, 
u  hich  was  called  watery  baptism ;  and  the  mi- 
nistry of  John,  his  forerunner,  was  nearly  at  an 
end,  divine  wisdom  thought  fit  to  reveal  to  John 
by  what  medium  he  should  know  who  it  w  as 
that  was  to  baptize  with  the  Holy  Ghost.  It 
was  him  on  whom  the  spirit  should  be  seen  de- 
scending and  resting  upon  him. 

Now,  we  find,  that  when  he  came  up  out  of 
the  water,  John  having  baptized  him,  the  Holy 
Ghost  descended  in  bodily  shape  like  a  dove, 
and  rested  upon  him.     Now,  whether  this  was 


255 

open  to  John's  external  eye,  or  whether  it  might 
not  rather  be  an  expression  of  John's,  that  as  the 
dove  is  the  most  innocent  creature  of  the  feather- 
ed race,  he  made  use  of  it,  to  express  what  he 
beheld  in  him,  and  in  this  power  that  descend- 
ed upon  him.  This  was  a  power  from  hea- 
ven— an  additional  power  and  gift  from  heaven  5 
as  by  his  righteousness  in  fulfilling  the  law  he 
was  prepared  to  enter  into  a  higher  dispensa^ 
tion. 

I  consider,  according  to  the  tenor  of  the  law. 
that  the  whole  design,  was  to  lead  up  some  of 
the  Israelites  into  this  state  of  perfection  and 
fulfilment  of  the  law  ;  and  then  that  it  should  be 
abolished.  Hence,  the  fulfilment  of  the  law  was 
the  abolishment  of  the  law.  He  abolished  it  bv 
nailing  it  to  his  cross.  Oh  !  had  the  professors 
of  Christianity  left  it  there,  and  been  willing  to 
go  forward,  under  the  illumination  of  the  Holy 
Ghost,  which  alone  could  qualify  Jesus  to  be  a 
gospel  minister;  so  likewise,  according  to  his 
own  testimony,  nothing  ever  did  or  can  qualify 
for  the  ministry,  but  the  descending  of  the  Holy 
Ghost  from  Heaven,  upon  rational  creatures. 
And,  therefore,  in  the  same  proportion  as  we 
have  the  descending  of  the  holy  spirit  upon  us,  in 
the  same  proportion,  till  we  gain  a  conquest  over 
our  passions  and  propensities,  we  shall  be  more 
tempted  and  tried.  So  it  was  with  Jesus,  when 
this  holy  spirit  descended  upon  him,  the  spirit 


256 

ilrove  him  into  the  wilderness  to  be  tempted  oi 
Satan. 

Now  let  us  pause  a  little,  and  consider  what 
is  here  meant.  Can  it  be  supposed  that  he 
was  driven  into  an  outward  wilderness?  Or 
shall  we  not  suppose,  that  he  was  brought  by 
the  power  of  divine  light,  to  see  the  wilderness 
state  in  his  own  mind  ?  Because,  in  the  outward 
wilderness  a  man  loses  his  Avay,  and  meets  with 
many  trials  ;  and  so  there  is  a  spiritual  wilder- 
ness, where  man  is  tempted  and  tried.  Here 
the  natural  propensities  which  are  fixed  in  man, 
no  doubt  for  an  excellent  purpose,  rise  up  and 
attempt  to  gain  an  ascendency  over  us.  Here  we 
find  it  in  all  things  in  us.  The  propensity 
to  thirst — what  does  it  do  ?  It  is  a  gift  of  God 
to  the  children  of  men.  It  leads  them  to  do 
that  which  might  sustain  their  natural  life. 
But  if  not  regulated  and  kept  under  subjection 
by  the  immortal  soul,  which  is  placed  in  us  to 
regulate  these  animal  desires  and  propensites,  it 
will  become  injurious  to  us,  by  being  indulged  to 
excess.  For  you  know  we  have  many  propensi- 
ties ;  many  that  are  necessary  to  us :  for  we 
could  not  eat  or  drink,  or  have  a  desire  to  do  it, 
if  we  had  not  a  propensity  to  it.  We  could  not 
fulfil  the  command,  to  increase  and  multiply  and 
replenish  the  earth,  had  we  not  a  desire  which 
led  to  it.  These  propensities  are  all  good  in 
their  place  ;  and  we  could  not  answer  the  end  of 
our  creation  without  them.     As  it  is  not  in  bones 


257 

to  think  or  flesh  to  reason ;  so  there  is  no  bounds 
to  our  natural  desires :  but  the  soul  must  wait  for 
counsel  from  on  high,  and  direct  the  body,  and  by 
faithfulness  to  it,  regulate  all  these  desires  and 
keep  them  within  the  bounds  of  reason  and  truth. 
This  was  the  case  with  the  blessed  Jesus,  so 
that  he  never  offended  in  any  one  point;  but 
learnt  obedience  by  tlie  things  he  suffered.  He 
had  all  these  desires.  The  desire  after  know- 
ledge, and  the  things  of  the  w  orld,  presented  it- 
self to  his  animal  part ;  and  thus  it  is  said  to 
have  driven  him  into  the  wilderness :  that  is,  he 
felt  that  wilderness,  which  man  feels,  while  in  a 
state  of  probation.  It  is  the  way  in  which  di- 
vine wisdom  speaks  of  the  church.  "I  will  allure 
her,  and  draw  her  into  the  wilderness,  and  speak 
comfortably  unto  her."  I  will  allure  her, — see,  I 
will  draw  her.  Now  what  wilderness  was  this? 
It  was  not  an  outward  wilderness ;  but  the  same 
which  Jesus  was  led  up  into  :  and  here  it  was 
that  he  was  tried.  Here  the  tempter  led  him  up 
to  aspire  after  the  glory  of  the  world.  He  told 
him  if  he  would  fall  down  and  worship  him^ 
that  he  could  arrive  at  it, — if  he  would  only  sub- 
mit to  this  desire,  and  fall  down  and  worship 
it,  all  should  be  his  :  but  you  see  how  ready 
lie  was  to  reply  to  this  temptation.  The  divine 
law  always  gives  us  an  answer,  and  if  we  are 
faithful,  we  shall  be  like  Jesus  ;  when  we  are 
tempted  to  aspire  after  the  glories  of  the  world. 
K  k 


258 

We  shall  be  always  able  to  give  a  righteous  an- 
swer, if  we  are  faithful  to  the  truth  in  our  own 
minds,  as  fully  as  he  was,  no  doubt ;  because 
he  is  our  example,  and  we  are  to  follow  his 
steps.  Jesus  said,  "  Get  thee  behind  me,  sa- 
tan."  Oh!  how  often  has  my  poor  soul  been 
brought  to  this  point,  when  temptations  have  ari- 
sen, "  Get  thee  behind  me  satan."  Oh !  I  have 
seen  that  it  was  mine  enemy  ;  the  light  of  truth 
has  revealed  it  to  me ;  and  1  have  felt  some- 
times, in  a  degree,  like  the  blessed  Jesus.  I 
have  seen  that  mine  enemy  hath  wanted  to  ex- 
alt me :  but  I  could  ask  no  honour  or  power,  for 
I  knew  that  he  had  none  to  give,  nor  any  power 
to  preserve  me  one  moment. 

"  Get  thee  behind  me,  satan :  for  it  is  writ- 
ten, thou  shalt  worship  the  Lord  thy  God,  and 
him  only  shalt  thou  serve."  Is  not  this  the  case 
with  all  of  us  ?  Have  we  not  this  language  in 
our  souls ;  that  sometimes  tells  us,  it  is  not  right 
to  serve  any  thing  else  in  this  world.  Here  if 
we  are  faithful  to  the  divine  light,  we  shall  in 
proportion  be  able  to  withstand  every  temptation 
that  may  assail  us  in  our  state  of  wilderness 
travel  and  probation. 

We  read  that  he  was  taken  up  and  set  upon 
a  pinnacle  of  the  temple.  And  do  you  suppose 
there  was  some  power  which  actually  took  him 
up,  and  set  him  upon  a  pinnacle  ?  No,  I  hope 
there  are  none  so  ignorant  as  to  suppose  so.    It 


259 

was  A  temptation  to  exalt  himself,  for  his  righte- 
ousness— his  goodness.  And  have  you  not,  ma- 
ny of  you,  been  set  upon  this  pinnacle  of  high 
honour?  Have  you  not  a  little  religious  pride? 
What  was  that  saying  then,  to  the  tempter?  He 
was  placed  in  a  dangerous  situation ;  but  not 
more  so  than  the  soul  is  when  tempted  to 
aspire  in  consequence  of  its  righteousness. 
The  tempter  "  saith  unto  him,  if  thou  be  the 
son  of  God,  cast  thyself  down :  for  it  is  writ- 
ten, he  shall  give  his  angels  cliarge  concerning 
thee ;  and  in  their  hands  they  shall  bear  thee 
up,  lest  at  any  time  thou  dash  thy  foot  against  a 
stone." 

We  must  all  come  to  know  these  things  in  our 
experience ;  and  we  shall  all  witness  them,  if  we 
are  faithful  to  the  spirit  in  our  own  minds.  We 
can  read  all  these  temptations  in  our  own  expe- 
rience.  As  the  light  of  the  sun  makes  shadows, 
so,  spiritually,  it  is  the  light  that  makes  the  sha- 
dow, and  reveals  to  us  that  which  causes  the 
shadow,  which  is  God,  the  light,  the  heavenly  sun. 
*^God  is  light ;  and  in  him  is  no  darkness  at  all.'^ 
And  if  we  are  in  him,  we  walk  in  the  light,  as  he 
is  in  the  light,  as  says  the  apostle:  ^^If  we  walk 
in  the  light  as  he  is  in  the  light,  we  have  fel- 
lowship one  with  another ;  and,''  as  in  our  trans- 
lation, "  the  blood  of  Jesus  Christ  his  son  cleans- 
eth  us  from  all  sin.''  What  kind  of  blood? 
Has  he  any  sy^ch  blood  as  we  have ;  any  such 


260 

flesh  ?  No,  he  has  no  such  blood  nor  never  has 
had.  The  immortal  soul  has  not  such  blood.  The 
blood  is  the  life  of  the  animal,  and  so  it  was  the 
lif(B  of  Jesus  Christ  the  son.  The  light  is  the 
life  which  the  apostle  declared  was  in  him  f  it  is 
that  light  which  cleanses  us  from  all  unrighte- 
ousness :  nothing  else  ever  did  it,  or  ever  can  do 
it.  Therefore,  it  ought  to  have  been  said,  the 
spiritual  life  of  Jesus  Christ;  the  spiritual  life 
in  the  soul.  For  there  is  no  true  life,  but  what 
is  comprehended  in  the  Almighty  Creator.  And 
of  that  he  could  have  no  more  than  he  assigned 
him,  and  he  dispenses  it  to  all  the  inhabitants  of 
the  earth. 

Oh!  what  a  lack  there  is  on  our  part;  by 
wliich,  for  the  want  of  faithfulness,  we  remain 
as  it  were  among  the  dead  :  "  for  to  be  car- 
nally minded  is  ^ath ;  but  to  be  spiritually 
minded  is  life  and  peace.''  If  we  were  willing  to 
be  faithful  to  the  measure  of  grace  committed  to  us 
to  profit  with,  we  might  understand  these  things 
in  their  true  light,  they  would  be  spiritually  dis- 
cerned. All  external  things  cannot  benefit  us ; 
because  every  thing  external  keeps  our  eyes  from 
the  sun  of  righteousness.  As  we  see  in  outward 
things,  if  we  look  at  our  shadow  we  cannot 
see  the  sun ;  but  when  we  turn  away  from  the 
shadow,  and  face  the  sun,  then  we  can  see  it.  It 
is  just  so  in  heavenly  things.  When  we  take 
notice  of  the  miracles  that  Jesus  -did,  they  were 
all  shadows  ;  because  they  acted  upon  the  flesh 


261 

and  blood  of  the  children  of  men.  When  he 
raised  the  dead  to  life,  which  he  did  by  a  word's 
speaking,  it  pointed  out  the  power  by  which  this 
was  effected.  And  here,  when  we  go  to  the  cus- 
toms of  Moses,  ^  *  *  *  *  was  pointed 
out  by  the  high  priest,  *  ^  ^  *  *  *  ^ 
*  *  ^  *  ^  ^  and  shows  the  leading  up 
to  a  higher  priesthood. 

Here  he  became  an  outward  figure  of  the  pow- 
er of  the  gospel,  the  wisdom  and  power  of  Grod. 
Here  he  is  acting  upon  the  outward  man ;  by 
healing  the  sick,  cleansing  the  leper,  and  raising 
the  dead :  it  is  all  figure  together.  Therefore, 
he  told  his  disciples,  "  It  is  expedient  for  you 
that  1  go  away,  for  if  I  go  not  away,  the  Com- 
forter will  not  come.''  He  speaks  nothing  but 
the  truth  :  for  so  long  as  the  Jews  had  him  to 
look  at,  they  never  could  rise  any  higher, — 
while  he  was  bodily  with  them.  That  part 
must  be  entirely  taken  away.  It  must  be  dis- 
solved, and  be  so  no  more.  We  must  have  no 
remembrance  of  it ;  because,  if  we  did  worsliip 
it,  it  would  be  the  worship  of  an  image.  Let  us 
only  remember  the  glorious  works  which  he  did ; 
but  no  more  remember  the  flesh  and  blood.  Let 
us  have  no  hand  in  it.  It  was  only  an  organ 
through  which  the  power  of  God  passed,  and 
brought  about  all  these  effects  ;  effects  supernat- 
ural to  the  power  of  man;  to  any  ability  or  power 
of  his  ow^n.     Here  now,  he  assured  them  that  it 


262 

was  expedient  for  them  that  he  should  go  away  5 
fhat  if  he  did  not  go  away  the  Comforter  would 
not  come,  but  if  he  went  away,  he  would  pray  the 
Father,  and  he  would  send  them  another  Comfor- 
ter. What  was  this  Comforter  ?  They  were 
depending  on  him,  and  in  their  carnality  they 
had  been  led  to  believe  that  their  Messiah  when 
lie  came,  would  take  upon  himself  kingly  au- 
tJiority;  and  would  come  up  on  a  throne,  and 
reign  over  the  house  of  Israel,  outwardly.  Their 
minds  were  altogether  occupied  with  the  bless- 
ings which  they  were  to  receive,  in  their  outward 
good  land,  which  they  were  to  enjoy  forever,  if 
they  were  faithful.  Here  you  see  their  incor- 
rectness, no  doubt ;  because  this  "  forever"  was 
a  time  thing ; — it  was  no  more  than  a  deed  for 
lands  given  forever;  which  cannot  be  enjoyed 
longer  than  during  the  natural  life. 
*  So  the  "  forever"  to  Israel,  in  respect  to  Je- 
sus' coming,  it  run  forever :  and  that  they  were 
to  enjoy  this  land  forever  was  a  time  thing ;  it 
was  limited,  and  ought  to  have  been  translated 
so  as  to  signify,  the  end  of  the  dispensation,  when 
the  Almighty  should  see  the  time  to  abolish  it, 
and  do  it  away,  so  that  man  could  rise  above  all 
dependencies  that  are  external,  which  were  not 
to  endure  when  the  Comforter  had  come,  and 
they  were  enabled  to  sit  at  his  feet,  where  they 
could  have  access  to  the  throne  of  grace.  And 
what  was  this  Comforter  to  be?     No  external 


268 

thing;  no  visible  thing.  He  was  to  descend  up- 
on  the  disciples  in  the  Lord's  time.  Jesus  de- 
clared he  could  not  tell  them  when.  He  had 
no  such  power ;  the  Lord  kept  that  a  secret  from 
him.  The  times  and  the  seasons  are  in  the  Fa- 
ther's hands ;  not  even  the  Son,  or  the  angels  of 
Heaven  could  know  them.  Jesus  commanded 
them  to  tarry  at  Jerusalem  ;  not  one  day,  one 
month,  or  one  year,  or  any  other  set  time.  They 
were  to  be  stripped  of  every  dependence.  He 
not  only  told  them  that  he  would  go  away ;  but 
he  told  them  that  he  would  pray  the  Father,  and 
he  would  send  them  another  Comforter,  which 
should  abide  with  them  forever.  And  what  was 
it  ?  It  was  the  spirit  of  truth ;  the  light  and  life 
that  was  in  Jesus  was  the  same  thing ;  therefore 
the  spirit  of  truth. 

"I  will  not  leave  you  comfortless.''  This 
must  apply  to  his  outward  coming  when  he 
should  be  risen  from  the  dead.  Then  when  they 
took  leave  of  him,  after  his  ressurrection,  he  gave 
direction  where  to  wait  for  him. 

It  was  nothing  but  the  spirit  of  God  that 
could  heal  the  soul,  and  cure  it  of  all  its  mala- 
dies. So  Jesus  when  outwardly  with  them,  was 
able  by  the  power  which  passed  through  him, 
even  by  a  touch  of  the  hand,  or  the  lip  of  his 
mouth,  to  cleanse  the  leper ;  to  give  sight  to  the 
blind ;  and  to  unstop  the  deaf  ear.  Here  were 
outward  works  upon  outward  beings ;  the  whole 


264 

work  was  nothing  but  shadow ;  it  looked  up  to 
the  substance ;  to  what  the  light  of  Grod  would 
do  when  they  had  waited  a  proper  time,  till  the 
spirit  had  descended  on  them  from  above. 

He  told  them,  "  Ye  shall  receive  pow'er  when 
the  Holy  Ghost  comes  upon  you,  and" — not  till 
then — "  you  shall  bear  witness  of  me  in  Jerusa- 
lem ;  in  Judea,  and  in  the  uttermost  parts  of  the 
earth."  We  see  that  Jesus  could  not  bear  any 
testimony  of  these  things,  till  the  Holy  Ghost 
had  descended  upon  him.  So  when  that  had 
descended  on  him,  and  he  had  passed  through 
trials,  by  which  he  was  fully  proved,  and  set  a 
righteous  example  to  all  those  that  were  led  to 
believe  in  him :  and  as  all  Israel  had  a  know- 
ledge of  his  outward  manifestation,  they  were 
every  one  encouraged  by  the  same  words,  to 
wait  for  the  same  power  to  descend  on  them. 
And  not  only  on  ministers,  my  friends,  but  up- 
on every  Christian ;  for  to  be  a  Christian  is  to 
be  Christ-like.  And  all  the  members  of  the 
church  must  be  made  kings  and  priests  unto 
God,  by  the  power  of  the  Holy  Ghost  descend- 
ing upon  them.  This  was  the  apostles'  doctrine, 
and  it  must  be  the  experience  of  every  perfect 
Christian,  as  was  the  case  with  the  blessed  Je- 
sus. He  had  power  "  over  all  flesh,  over  all 
principalities  and  dominions"  upon  the  face  of 
the  earth.  So  must  every  Christian  come  to 
know  this  power  over  every  thing  of  a  creature- 


265 

ly  uaiure,  and  be  in  subjection  to  tbe  cross ;  and 
in  subjection  to  the  divine  spirit.  All  principali- 
ties and  powers  must  be  subjected  to  this ;  we 
must  all  come  to  know  them  laid  down  at  our  feet. 
We  cannot  come  to  be  Christians  till  we  experi- 
ence this  in  the  full  sense  of  the  word.  We  cannot 
be  Christians^  till,  like  our  great  higli  priest  and 
example,  we  overcome  them  all.  He  had  power 
over  all  kingdoms,  powers,  and  dominions.  So 
we  must :  but  as  long  as  we  have  not  got  a  con- 
quest over  all  these  things,  there  v»^ill  be  a  seek- 
ing to  be  partakers  in  them ;  and  here  we 
show  that  v.e  are  not  Christians.  All  who 
take  a  part  in  tl)e  affairs  of  the  world,  show 
themselves  to  be  antichristians ;  for  Ids  kingdom 
is  not  of  this  world.  Therefore  his  disciples  and 
lollowers  must  come  to  be  as  he  was.  We  must 
get  the  mastery  over  all  principalities  and  all 
flesh  :  because  as  long  as  we  are  under  a  state  of 
probation,  the  flesh  works  against  the  spirit,  and 
the  spirit  against  the  flesh.  Here  is  a  contest 
and  continual  uneasiness ;  and  there  is  no  peace, 
never  can  be  any  peace,  till  we  have  power  over 
this  nature;  till  we  have  a  conquest  over  all 
principalities,  powers,  thrones,  and  dominions; 
and  over  every  thing  fleshly.  When  this  is  the 
case  we  shall  come  to  be  true  Christians.  We 
should  then  become  such  brethren  as  Jesus  salutes 
and  addresses,  according  to  PauPs  testimony. 
We  should  be  led  by  the  spirit  of  God ;  and  as 
l1 


266 

many  as  are  led  by  the  spirit  of  God,  will  be  led 
out  of  the  world's  ways^  and  maxims,  and  cus- 
toms. We  should  be  led  up  into  the  way  of 
truth;  and  as  many  as  are  led  by  his  spirit, 
all  those  become  "  the  sons  of  God ;  and  if  sons 
then  heirs;  heirs  of  God  and  joint  heirs  with 
Christ.'^  Oh !  may  we  "  press  forward  to  the 
mark,  for  the  prize  of  the  high  calling  of  God." 
It  is  attainable  to  us  :  as  certainly  as  it  was  at- 
tainable by  Jesus  Christ,  so  certainly  it  is  attain- 
able by  every  one  of  his  faithful  followers.  For 
the  Lord's  children  are  all  taught  of  the  Lord, 
and  in  righteousness  are  they  established ;  and 
great  is  the  peace  of  his  children ; — a  peace 
which  the  world  cannot  give  nor  take  away. 

But  we  cannot  experience  it  while  we  are  par- 
taking of  the  world.  1  deny  the  possibility  of 
it;  ^^for  in  the  world  ye  shall  have  tribulation." 

I  would  not  have  any  one  misconstrue  my 
words ;  and  suppose  that  I  consider  all  lost  who 
do  not  come  into  this  Christian  state.  For 
though  we  profess  to  be  under  the  new  covenant 
dispensation ;  none  are  under  it  who  do  not  come 
into  it.  All  that  are  out  of  it,  are  still  what  the 
rest  of  the  children  of  men  are.  They  may  be 
Jews  or  Gentiles,  who,  through  ignorance  and 
the  prejudice  of  education,  have  not  seen  beyond 
tliose  outward  things.  For  I  do  not  suppose  that 
the  Jews  are  all  lost.     Tliere  may  be  faithful 


267 

and  pious  Jews,  accordini^  to  the  knowledge 
they  have  received,  under  the  cloud  of  darkness, 
occasioned  by  their  traditions  and  education.  So 
there  may  be  among  the  varied  professors  of 
Christianity,  and  the  rest  of  the  earth.  No  doubt 
there  are  many  who  are  industriously  and  sin- 
cerely seeking  the  Lord ;  being  under  the  power 
of  tradition  and  education,  and  the  superstition 
that  reigns  in  the  land.  Oh !  may  we  get  out  of 
these  things ;  and  make  the  entire  surrender 
which  the  true  Christian  is  called  to  make,  and 
which  the  example  of  Jesus  shows  us  the  neces- 
sity of  coming  to.  For  he  that  is  a  Christian  is 
a  new  creature ;  all  old  things  are  done  away, 
and  all  becomes  new.  Mind  it,  my  friends,  it  is 
not  a  part  that  is  to  be  given  up ;  it  is  every  thing 
belonging  to  us.  This  makes  a  Christian :  it 
brings  us  to  fill  up  the  complete  doctrine  of  Je- 
sus, in  his  sermon  on  the  mount.  He  leads  us  on 
from  one  state  to  another,  till  he  closes  this  ex- 
cellent discourse — "  Be  ye  therefore  perfect,  even 
as  your  Father  which  is  in  heaven  is  perfect.'^ 
Do  we  believe  it  ?  If  we  do  not,  how  can  we 
come  to  it  ?  I  believe  it  necessary,  for  nothing 
else  ever  did  make  a  real  Christian.  Here  we 
are  brought  into  the  divine  image  again,  by  com- 
ing to  partake  completely  of  the  divine  nature. 
For  we  are  then  the  children  of  God,  as  much 
as  any  child  is  the  son  of  his  father  here  on 
earth.     If  the  son  is  obedient  to  his  father,  he 


2G8 

gives  up  Lis  Avill  entirely  to  be  governed  by  the 
will  of  his  father.  So  with  the  true  Christian; 
he  has  no  will  of  his  own,  for  all  things  have 
become  new;  all  things  are  of  God  and  not  of 
man. 


SERMON  XI. 


DELIVERED  AT  FRIENDS*  MEETING-HOUSE,  IN  THE  OITY  OF 
TRENTON,  N.  J.  ON  FIRST  DAY  MORNING,  12th  OF  TWELFTH 
MONTH,   1824. 

It  is  said  that,  ^^  in  all  labour  there  is  profit.'^ 
Every  command,  and  every  exhortation  deliver- 
ed to  the  children  of  men,  is  delivered  to  them 
as  rational  beings ;  and  they  are  to  understand 
them  rationally.  But  I  conclude,  that  by  this  ex- 
pression is  intended  ^^in  all  right  labour  there  is 
profit.''  We  may  rationally  conclude,  that  this 
is  the  meaning;  for  there  is  abundance  of  un- 
fruitful labour  in  the  world,  that  is  not  profita- 
ble. As  our  life,  upon  the  earth,  as  men  and 
creatures,  depends  principally  upon  the  labour 
of  the  field,  we  have  very  clear  evidence,  that 
all  those  who  labour  there,  are  exercised  in  right 
labour,  provided  they  are  regulated  by  wisdom 
and  truth. 

It  would  seem,  when  we  are  brought  to  reflect 
upon  the  divine  character,  his  excellence  and 
perfection,  that  he  never  intended  there  should 
be  any  unprofitable  labour,  pr  any  which  was 
not  rightly  directed ;  but  that  every  portion  of 
labour,  should  result  in  good,  and  to  the  univer- 


270 

sal  benefit  of  the  children  of  men^  as  social  be- 
ings. 

This  is  the  labour^  I  conceive,  which  produ- 
ces profit :   but  it  is  not  consistent  with  tlie  cun- 
ning and  wisdom  of  fallen  man,  to  pursue  this 
course  generally.     And  tlie  reason  is,  that  the 
w  isdom  of  this  world  is  foolishness ;  the  cun- 
ning of  man,  and  the  wisdom  of  the  world,  are 
foolishness  with  God.     Hence  we  find,  among 
the  children  of  men,  many  wlio,  though  they  la- 
bour considerably  in  trafficking  in  the  effects  of 
honest  labour  of  the  field,  can  hardly  be  said  to 
do  much  right  labour.     They  get  a  living  out  of 
the  labour  of  others,  by  changing   and  inter- 
changing, in  the  way  of  commerce,  and  by  vari- 
ous contrivances  to  gain,  without  adding  any 
thing  to  the  real  value  of  the  articles  in  which  they 
trafic.  They  remain  the  same  after  having  pass- 
ed through  many  hands  ;  and  after  each  of  these 
hands  may  have  received  a  greater  reward  than 
the  honest  labourer  had  for  them  at  the  first. 

Can  we  suppose,  that  this  is  according  to  the 
order  of  that  providence,  which  is  perfect  in  wis- 
dom and  truth?  I  apprehend  this  subject  wants 
deep  consideration. 

I  do  not  apprehend,  that  those  engaged  in  the 
way  which  I  have  mentioned,  are  the  only 
ones  who  are  not  engaged  in  right  labour ;  but 
it  is  the  case  with  all  the  children  of  men  who 
are  acting  according  to  their  own  earthly  wisdom 


271 

and  understanding.  Even  the  labourer  in  the 
field,  may  be  like  a  co-partner  with  those  I  have 
mentioned,  by  coveting  more  than  he  ouglit  to 
covet,  and  not  being  content  with  having  his  la- 
bour blessed  in  the  fruits  of  the  field,  and  in 
having  food  and  raiment  sufficient.  But  to  ex- 
ercise himself  in  hard  labour,  and  give  the  pro- 
duce into  the  hands  of  those  that  I  have  men- 
tioned, and  pass  it  from  one  to  another,  till  it 
passes  through  ten,  twenty,  or  thirty  hands,  and 
he  that  labours  hard  not  enriched  by  it,  and 
yet  every  one  of  these  others  gaining  by  it,  is  in- 
consistent with  divine  wisdom.  This  is  what  1 
call  unrighteous  gain. 

Perfect  wisdom,  I  believe,  will  lead  us  to  that 
kind  of  labour  that  will  be  profitable  to  all  those 
engaged  in  it,  and  under  the  regulating  influ- 
ence of  this  wisdom,  we  shall  learn  right  disci- 
pline ;  so  that  having  food  and  raiment,  we 
shall  therewith  be  content.  Here  we  shall  see, 
that  the  design  of  divine  providence  w  as,  that 
each  generation  should  work  for  itself,  and  not 
one  for  another;  in  order  that  they  might  be  kept 
out  of  idleness. 

There  is  no  doubt,  that  great  cities,  erected 
among  men,  are  nuisances  to  creation,  as  they 
are  all  nurseries  of  vice ;  and  as  they  are  made 
up  too  much  of  that  sort  of  men  and  women, 
who  love  to  live  by  their  wits  instead  of  their  la- 


272 

bour.  1  believe  there  is  a  great  want  of  relorma- 
tion  in  them. 

I  apprehend,  my  friends,  that  I  am  speaking 
to  men  and  women  of  understanding,  who  can 
comprehend  rationally ;  and  I  hope  that  each  in- 
dividual will  exercise  wisdom  in  a  view  of  these 
things.  As  our  life  depends  upon  the  labour  of 
the  field,  that  kind  of  labour  w  hich  enables  the 
labourer  in  the  field  to  go  on  with  his  work, 
must  of  course  be  useful.  Who  are  the  persons 
thus  engaged?  They  are  the  mechanics,  who 
make  the  materials  for  the  labourer.  In  all  this 
there  is  a  certain  portion  of  regular  labour,  which 
is  productive  of  good,  to  the  individuals  who  thus 
gain  a  livelihood ;  and  if  limited  by  truth  and 
righteousness,  their  desires  will  seldom  exceed 
what  has  been  mentioned. 

What  says  the  man,  formerly,  that  we  read 
of,  who  no  doubt  was  brought  to  see  these 
things,  as  they  have  been  opened  to  my  mind  at 
present  ?  He  was  led  to  make  this  prayer  to  the 
Almighty  :  "  Give  me  neither  poverty  nor  riches  ; 
feed  me  with  food  convenient  for  me  :'^  and  he 
gives  the  reason  for  this :  '^  Lest  1  be  full  and 
deny  thee,  and  say,  who  is  the  Lord  ?  Or  lest  I 
be  poor,  and  steal,  and  take  the  name  of  my  God 
in  vain.^'  Or  lest  he  might  cry  out  when  he  got 
exalted  in  the  earth,  like  the  king  of  Babylon 
formerly,  "  Is  not  this  great  Babylon  that  I 
have  built;  by  the  miglit  of  my  power^  and  for 


273 

the  honour  of  my  majesty  r^  Here  we  have  a 
view  of  the  danger  of  riches,  and  of  poverty  that 
comes  by  idleness.  "  Or  lest  I  be  poor  and 
steal,  and  take  the  name  of  my  God  in  vain»'^ 
There  is  much  in  these  things,  my  friends. 

To  suppose  that  we  can  rise  up  into  a  state  and 
condition  fit  to  become  communicants  with  the 
king  of  heaven,  without  morality — without  com- 
ing to  be  rightly  regulated  in  our  moral  concerns, 
is  a  great  and  mischievous  error.  We  may  become 
pretty  good  moralists,  and  not  be  Christians,  or 
the  children  of  the  Lord  :  but  we  never  can  be 
good  Christians  till  we  become  good  moralists; 
that  is,  laboui'ing  honestly  for  our  own  support. 
For  it  is  a  very  great  crime  for  us  to  want  to  be 
supported  by  the  labour  of  another,  or  to  take 
the  advantage  of  the  labour  of  others,  to  live  by 
it.  It  is  criminal  in  the  extent.  There  is  more 
for  us  to  consider  on  this  subject,  than  is  gener- 
ally thought  to  be  the  ease  by  the  children  of 
men. 

I  have  remembered  in  this  meeting,  a  short 
lesson  recorded  in  the  Scriptures ;  a  short  ac- 
count of  the  multitude  following  Jesus.  He  re- 
tired into  a  desert  place,  and  the  multitude  fol- 
lowed him,  as  it  would  seem,  from  the  towns 
and  villages,  where  the  necessaries  of  life  were 
handy  to  be  got,  and  they  continued  with  him 
for  three  days.     This  has  taught  me  much. 

When  they  had  thus  been  three  days  with 
M  m 


274 

liiui,  he  saw  their  situation,  tliat  they  iimst  be 
hungry,  and  ready  to  perisli,  in  so  much  that  he 
did  not  like  to  send  them  away  fasting,  lest  they 
should  faint  by  the  way.  He  therefore  spoke 
to  his  disciples  to  prepare  for  them ;  and  when 
search  was  made,  not  even  the  disciples  had  any 
thing,  nor  the  multitude,  but  tliere  was  one  little 
lad  found  that  had  five  barley  loaves  and  two 
fishes. 

Now  you  see,  my  friends,  where  there  is  no 
thing  to  bless,  there  can  be  nothing  blessed. 
And  you  see  what  an  idle  situation  these  people 
were  all  in ;  and  how  inconsistent  they  had  acted 
in  not  taking  care  to  have  something  with  them, 
to  succour  them  as  to  their  natural  life.  Among 
the  whole  multitude,  it  seems,  there  was  but  one 
lad  who  had  this  wisdom ;  and  what  a  wonder- 
ful blessing  it  was,  that  there  was  even  so  much; 
for  if  there  had  been  nothing,  it  appears  there 
could  not  have  been  a  blessing,  for  there  must 
be  something  to  bless.  Now,  if  we  are  careful 
to  improve,  in  the  best  manner  we  can,  here 
surely  this  care  will  be  blessed  of  God ;  and  it 
will  be  a  profitable  labour.  But  where  tliere  is 
that  carelessness  and  indifference,  which  was 
manifested  in  this  multitude  that  I  have  men- 
tioned, what  a  deplorable  state  they  must  be  in, 
when  there  is  not  one  individual,  through  whom 
a  blessing  may  be  obtained. 

Now  the  query  runs  through  my  mind, — which 


275 

I  will  put  to  us^ — how  is  it  here  to-day  ?  is  there 
any  thing  here  to  bless  in  this  multitude  ?  Are 
there  some  present  that  have  brought  something 
with  them?  If  so^  it  must  be  from  previous  in- 
dustry and  w  ork ;  for  this  is  not  the  place  to 
gather  food.  This  is  the  place  to  rejoice  in 
having  it ;  and  to  tliank  God  for  the  blessing  on 
our  former  labour.  I  was  induced  to  put  this 
question  to  us,  from  a  view  of  this  outward  ac- 
count, wliich  is  a  beautiful  figure  and  represen- 
tation of  our  spiritual  concerns  and  exercises.  It 
points  to  our  duty  and  our  care ;  that  we,  all  of 
us,  endeavour  to  imitate  the  lad  that  I  have  men- 
tioned, in  a  spiritual  relation:  that  when  we  gather 
into  a  desert  place,  like  this,  w^e  may  not  be 
destitute,  having  nothing  to  bless.  Here  we 
come  together,  and  might, — if  we  have  been  care- 
ful, and  have  remembered,  that  the  soul  wants 
food  as  well  as  the  body ;  that  it  cannot  subsist 
upon  nothing, — be  favoured  to  rejoice  together. 

We  are  requested  and  recommended  not  to  be 
very  careful  about  laying  up  treasures  on  earth  5 
but  ^^in  heaven,  where  neither  moth  nor  rust 
doth  corrupt,  and  where  thieves  do  not  break 
through  nor  steal."  Here  we  are  led  to  believe 
that  there  is  an  opportunity  to  lay  up  treasure 
in  heaven,  that  is,  to  be  in  possession  of  heaven- 
ly treasure ;  or,  to  use  a  more  proper  expression^ 
to  be  in  possession  of  heaven :  because  heaven 


276 

IS  a  state.  It  is  every  where  where  God  is ;  and 
heavenly  treasure  is  every  wliere  where  a  person 
lias  it  in  his  possession.  But  we  cannot  get  it 
through  idleness ;  we  cannot  get  it  through  tra- 
ficking,  like  those  whom  I  have  mentioned  in  a 
literal  or  moral  sense.  And  yet  it  is  soiTowful, 
to  see  the  very  same  case  in  relation  to  spiritual 
things,  which  I  have  mentioned,  as  existing  in 
natural  things.  There  are  a  great  many  people 
endeavouring  to  be  possessed  of  heavenly  trea- 
sure, without  obtaining  it  through  labour.  They 
choose  to  get  it  from  their  neighbours,  and  to  be. 
fed  by  the  labourer,  while  they  remain  in  idle- 
ness, depending  upon  something  without  them, 
instead  of  rightly  labouring  in  their  own  hearts, 
to  dress  the  garden  of  their  own  hearts  ;  to  prune 
every  desire  and  propensity,  in  such  a  manner, 
that  it  can  never  extend  beyond  due  bounds ;  by 
which  they  might  always  keep  under  the  limita- 
tion of  truth,  by  a  careful  labour  of  the  soul. 
When  this  is  the  case,  here  we  lay  up  treasure 
in  heaven;  we  have  it  in  our  own  possession. 
Therefore  if  we  come  into  a  heavenly  state — 
which  is  only  brought  about  in  this  one  way ; 
seeking  first  the  kingdom  of  God  and  his  righ- 
teousness. Then  we  have  the  promise,  that  "  all 
other  things  shall  be  added."  Here  again,  we 
must  not  let  our  imaginations  range  beyond  due 
bounds. 

What  is  meant  by  ^^all  things  being  added?" 


277 

Nothing  will  be  added,  but  what  will  be  a  be- 
nefit  to  us.  We  must  not  suppose  the  Almighty 
will  gratify  our  desires  after  great  riches.  No. 
The  things  only  which  are  necessary,  are  all 
that  were  comprehended  in  the  prayer  of  Agur ; 
and  all  these  would  be  made  completely  ours. 
Under  this  proper  state  of  reduction,  we  should 
be  willing  to  say.  Lord,  it  is  enough.  We  should 
have  no  fear  of  being  too  rich,  nor  should  we 
ever  liave  any  fear  of  poverty.  Now  this  is  the 
point,  and  the  only  happy  point,  at  which  we 
ought  to  be  aiming.  But,  as  I  observed,  many 
are  striving  to  live  on  the  labour  of  otJiers,  in  a 
religious  sense  5  as  is  manifested  in  the  present 
day. 

Here  we  see  the  truth  of  what  was  declared 
by  one  of  the  Apostles,  concerning  some  who 
w^ould  rise  up  and  make  merchandise  of  their 
labour,  just  like  the  trafficker  in  the  labours  of 
the  field,  for  the  sake  of  gaining  a  livelihood 
without  labouring  themselves. 

Here  we  see  many  engaged  in  selling  the  gos- 
pel; and  many  others  engaged  in  the  same  com- 
merce, of  buying  the  gospel.  There  must  be 
buyers,  otherwise  there  could  not  be  sellers ;  and 
we  find  by  the  words  of  the  apostle,  that  they 
"  by  feigned  words  shall  make  merchandise  of 
you."  The  written  experience  of  good  men  of 
former  ages  are  the  materials,  like  the  corn  with- 
out; and  they  have  them  to  traffic  with,  like  the 


27b 

merchant  without,  who  takes  the  effects  of  true 
labour,  and  sells  them  to  another.  And  here 
they  buy  and  sell  that  which  they  have  not  la- 
boured for  at  all. 

Now  these,  are  all,  as  1  consider,  merchants 
of  Babylon.  What  is  Babylon  ?  Mystery  Ba- 
bylon ?  Why  it  is  fallen  Christendom  that  makes 
the  true  mystery  Babylon.  Her  merchandise 
consists  in  every  thing  that  you  can  come  across. 
The  apostle  speaks  in  allusion  to  this  great  city 
Babylon,  whose  merchandise  extending  all  over 
the  nations  of  the  earth,  brought  all  under  its 
dominion.  The  traffic  was  so  extensive  that  they 
dealt  in  "  gold,  silver,  precious  stones,  pearls, 
purple,  silk,  scarlet  and  line  Ihien,  and  in  beasts 
and  slaves,  and  the  souls  of  men.'^  Now  is  not 
all  this  kind  of  merchandise  going  on  in  fallen 
Christendom?  Is  it  not  all  true?  In  the  out- 
ward it  is  exactly  true.  We  see  it  and  behold 
li  with  our  eyes:  we  discover  it  every  day.  I 
say,  we  see  the  merchandise  of  this  great  and 
pompous  city  Babylon ;  this  "  mystery  Babylon 
the  great,  the  mother  of  harlots,  and  abomina- 
tions of  the  earth/' ^ 

We  see  men  traffic  in,  and  sell  to  one  another, 
as  slaves,  their  fellow  creatures.  They  wrest  from 
them  their  free  agency  by  violence,  and  when 
rliey  have  tliat,  they  have  every  thing;  for  with 
out  liberty  and  free  agency,  their  can  be  no 
blessing  worth  enjoying.      How   exactly  thi*^ 


279 

self  state  of  things  corresponds  with  that  to 
wliich  the  apostle  alludes.  The  trafficking  iu 
beasts  and  slaves^  and  the  souls  of  men,  is  com- 
pletely fulfilled  in  the  present  day.  Do  not  men 
barter  away  their  souls,  to  those  of  whom  the 
apostle  speaks,  who  make  merchandise  of  their 
experience  and  their  words  ?  Do  they  not  traf- 
fick  to  save  the  souls  of  men  ?  Here  they  sell 
tlieir  souls  really  ;  because  they  depend  on  them 
to  save  them,  when  they  bring  forth  nothing  but 
the  letter,  which  is  outward,  external,  and  has 
no  soul  in  it.  It  contains  the  experience  of  holy 
men  of  old ;  and  here  these  can  tell  us  very  fine 
stories,  and  persuade  us  to  buy  their  traffick 
of  them;  and  by  this  means  they  make  mer- 
chandise of  the  soul  itself. 

O  my  friends,  that  our  spiritual  eyes  might  be 
opened  :  that  we  might  individually  be  brought 
to  see  the  workings  of  this  cunning  serpent,  the 
man  of  sin  and  son  of  perdition. 

What  is  this  serpent  ?  Why  in  the  allegory 
which  Moses  has  given  us,  he  has  allusion  to 
the  serpent,  the  natural  one;  for  he  says,  the  ser- 
pent being  the  most  subtle  of  any  beast  of  the 
field.  Here  we  see,  if  he  was  a  beast  of  the 
field,  he  was  not  an  inhabitant  of  heaven  or  of 
hell.  Well,  what  was  he?  Why  he  was  a 
"  beast  of  the  field,  which  the  Lord  God  had 
made ;"  and  which  he  had  pronounced  '^  very 
good/'^  Now  let  us  attend  to  this  allusion.  It  will 


280 

spread  great  light  upon  our  understandings,  be- 
cause he  was  undoubtedly  opening  instruction  to 
the  rational  souls  of  men,  as  men,  as  immortal 
beings.  Therefore,  his  words  must  be  consider- 
ed allegorical.  As  man  was  to  be  the  head  of 
all  the  lower  creation,  placed  here  upon  the 
earth  as  a  governor  of  all,  he  must  necessarily 
be  qualified  for  that  important  duty;  and,  in 
truth  and  righteousness,  he  must  have  the  nature 
of  all  the  creatures  that  were  placed  under  him,^ 
or  he  never  could  sympathise  with  them,  so  as 
to  do  them  justice.  Here  now,  this  serpent  out- 
wardly, which  is  so  subtle  in  taking  his  prey, 
creeps  upon  his  belly  in  the  grass ;  he  whisks 
his  tail  to  attract  the  attention  of  the  little  ani- 
mals, while  he  is  watching,  and,  if  they  come  too 
near,  he  seizes  them.  So  it  is  with  serpentine 
wisdom.  Now  this  wisdom  is  in  man,  and  this 
v/isdom  is  that  Avhich,  when  we  give  way  to  it, 
leads  us  to  endeavour  to  be  rising  above,  and  su- 
perior to  all  the  rest  of  the  sons  of  men  ;  and 
leads  us  to  presume  to  decide  for  ourselves,  by 
Avhich  we  partake  of  the  forbidden  fruit.  In- 
stead of  waiting  God's  time,  we  presume  in 
God's  steady  to  decide  for  ourselves.  See,  this 
is  the  temptation  of  that  cunning  serpentine  wis^ 
dom  in  man :  it  is  a  part  of  the  propensity  in  man, 
that  seeks  after  knowledge.  And  here  it  is;  that 
this  comes  to  be  a  master  passion,  and  takes 
the  seat  of  God  in  the  hearty  and  ^'  exalts  it- 


281 

above  all  that  is  called  God,  or  that  is  worship- 
ped.'^  This  is  ''  the  man  of  sin  and  son  of  per- 
dition.'^ Paul  explains  it  pretty  fully,  when  he 
takes  a  view  of  the  state  of  the  christian  church, 
which  was  a  very  weak  one,  as  the  child's  state 
is  weak,  therefore  the  first  introduction  of  the  gos» 
pel,  is  the  child's  state.  It  must  be  but  weak  ; 
the  dircij^ies  had  so  many  things  to  war  with, 
that  tliey  could  not  rise  entirely  above  them, 
which  kept  them  in  some  sort  in  i\m  child's  state, 
in  leading  strings.  We  see  how  very  hard  it 
wa^.  for  ihem  to  give  up  the  ceremonies  of  their 
law.  Here  now,  it  shows  to  us,  how  weak  this 
primitive  state  w  as  ;  and  yet  w  hen  we  attend  to 
it,  w(^.  find  that  it  w  as  that  alone  which  could 
open  the  gospel  state.  And  though  we  see  they 
were  kept  in  a  state  of  weakness,  through  their 
attac  hment  to  these  external  things — though  they 
were  hanging,  some  of  them,  in  these  traditions ; 
yet  though  this  w  as  but  the  child's  state,  which 
Avas  to  be  left,  they  w  ere  brought  in  it  so  far  that 
they  rose  to  such  conspicuous  excellence,  as  to 
hold  all  things  in  common ;  brotherly  love  pre- 
vailed ;  true  christian  love  prevailed  with  many. 
But  ihis  was  a  state  that  would  not  stand.  He 
beheld  beyond  this  state  a  better  one.  But  he 
says,  there  must  be  a  falling  away  first ;  the  man 
of  sin  and  son  of  perdition  must  be  revealed,  in 
the  last  dispensation  of  God  to  the  children  of 
men.  But  that  cunning  serpentine  wisdom  will 
K  n 


282 

not  have  an  opportunity  to  transform  itself  into 
an  angel  of  light,  so  as  to  defeat  the  gospel. 

Every  good  thing  has  its  counterfeit.  As  the 
gospel  was  then  manifested  through  the  honest 
labour  of  Jesus  Clirist,  so  here  now,  the  cun- 
ning wisdom  of  the  creature,  began  to  interfere 
and  work  in  the  dark,  and  to  lead  off  from  an 
attention  to  the  wisdom  of  God,  which  is  alone 
manifested  by  his  light  in  our  souls — that  spirit 
of  truth  which  Jesus  commanded  his  disciples 
to  wait  for,  and  without  which,  they  w  ere  to  do 
nothing.  By  this  they  were  led  and  guided  in- 
to all  truth,  and  consequently  out  of  all  error. 
By  this  they  were  shown  the  one  tiling  needful ; 
and  it  is  the  only  thing  needful ;  because  every 
thing  else  that  is  done,  is  done  aright  as  we  look  to 
it.  So^  here  now,  this  serpentine  cunning  wisdom 
led  them  to  work  in  their  own  imaginations,  and 
to  cry  out,  "I  am  of  Paul,  and  I  of  Apollos,  and 
I  of  Cephas,'^  and  some  who  were  wiser,  "I  of 
Christ,"  as  he  stood  highest  in  outward  mani- 
festation. And  yet  all  four  of  them  were  wrong. 
Because  those  who  said,  "  Christ,''  no  doubt 
meant  the  outward  Christ,  as  he  v/as  limited  to 
that  particular  people.  They  were  the  people 
that  he  was  to  heal  outwardly,  as  he  blessed  tlie 
loaves  to  feed  the  multitude.  Now,  see  how 
clear  it  is ;  it  goes  to  the  animal  body,  and  not 
to  the  soul :  the  dispensation  was  outward  and 
external,  and  related  to  the  animal  body.    Ifc 


283 

was  the  way  and  means  whereby  God  Almigh^ 
ty  saved  the  souls  of  the  children  of  men  from 
diseases  and  sins.     It  was  a  figure  of  the  true 
thing.     It  was  no  more  than  a  figure  and  a  sha- 
dow.    The  substance  was  comprehended  in  the 
power  of  God.  The  gospel  is  the  ^^  power  of  God 
unto  salv  ation ;"  and,  therefore,  this  power  must 
be  in  every  christian.  For  nothing  could  save,  and 
nothing  ever  did  save,  a  son  of  Adam,  but  the 
power  of  God ;  and  that  power  of  God  must  be 
in  the  soul,  otherwise  it  can  avail  us  nothing — 
no  more,  my  friends,  than  medicine  without  us, 
will  save  these  animal  bodies.     We  must  take  it 
in  ns,  or  it  will  not  answer.     So  with  the  power 
of  God,  it  must  rule  in  our  souls ;  by  which 
means,  as  we  give  up  to  him, — give  up  all  our 
serpentine  wisdom,  he  can  bind  the  man  of  sin, 
the  strong  man,  and  cast  him  out.     But  as  we 
are  free  agents,  he  does  not  act  by  force ;  he  will 
not  turn  out  this  man  of  sin,  till  we  are  willin"-  to 
.surrender  him  ;  till  we  are  willing  to  suiTender 
the  culprit  up  to  justice.    How  beautifully  this  is 
illustrated  in  some  of  the  parables  which  Jesus 
set  forth  to  his  disciples  :  and  in  none  of  them 
is  it  more  simple  and  easy,  than  in  the  one  con- 
cerning  the  kingdom  of  God.     He,  in  this  plain 
and  simple  manner,  thus  addresses  his  disciples 
and  the  people :  "  The  kingdom  of  God  cometh 
not  with  outward  observation ;" — which  was  as 
much  as  to  say,  that  all  reading,  in  a  purely  ex- 


284 

ternal  sense,  would  never  bring  us  to  an  acquaint- 
ance with  the  kingdom  of  God.  No  books  or 
wisdom  that  we  can  gather  from  without,  will 
ever  bring  us  to  a  knowledge  of  it.  Then  we 
should  turn  in  to  the  divine  light  in  the  soul. 
We  never  shall  come  to  know  it,  till  we  are 
brought  to  believe  what  he  has  declared,  "The 
kingdom  of  God  is  within  you.^^  How  is  this? 
What  does  he  mean  by  this  ?  He  explains  it, 
by  bringing  it  to  our  capacity,  and  to  our  own 
experience.  "To  what/'  says  he,  "shall  I 
liken  it?  It  is  like  leaven,  which  a  woman  took 
and  hid  in  three  measures  of  meal,  till  the  whole 
was  leavened.'^ 

Now,  we  must  remember  that  he  was  speak- 
ing to  rational  beings ;  and  every  rational  being 
knows  what  meal  is,  and  that  it  has  no  power  of 
resistance,  and  it  is  therefore  capal)le  of  being 
acted  upon  by  any  other  power.  But  it  is  not 
so  with  man ;  he  is  not  as  passive  as  the  meal, 
while  in  his  natural  state,  still  he  is  capable  of 
becoming  passive.  Now  when  leaven  is  put  in 
meal  it  soon  makes  the  meal  feel  its  operation ; 
and  so  with  this  kingdom ;  although  it  may  be 
so  small,  that  many  have  overlooked  it  from 
youth  to  old  age,  and  have  paid  little  or  no  atten- 
tion to  it— as  they  go  on  in  this  natural  state,  and 
do  not  believe  in  this  kingdom,  they  never  can 
know  what  it  really  is ;  because  they  have  not 
been  passive  to  its  operation,  and  of  course  are 


285 

out  of  the  kingdom  of  heaven,  and  know  nothing 
about  it.  We  are  of  course  unprepared  to  meet 
our  God. 

But,  my  friends,  now  let  me  appeal  to  us. 
However  little  this  thing  is,  do  we  not  all  know 
something  of  it  ?  Although  it  may  be  very  small, 
do  we  not  feel  it  in  us  ?  What  is  it  that  makes 
us  feel  uneasy  at  times  ?  Now  we  must  all  have 
experienced  this  feeling.  It  must  be  the  stirring 
of  something,  in  opposition  to  our  present  state 
and  condition.  Wlien  we  do  any  thing  which 
is  not  consistent  with  righteousness  and  truth, 
we  feel  the  stirrings  of  the  leaven  of  the  king- 
dom of  God  within  us.  For  God  is  always  in 
his  kingdom,  and  stands  iu  direct  opposition  to 
vice.  Therefore,  every  little  act  which  we  com- 
mit, that  he  has  shown  by  the  light  of  this  king- 
dom to  be  wrong,  impresses  us  with  a  sense  of 
guilt,  which  lies  as  a  burthen  upon  our  minds. 
The  moment  we  feel  this  kind  of  guilt,  that  mo- 
ment we  are  assured,  that  we  have  gone  counter 
to  the  divine  law ;  we  have  transgressed  against 
righteousness.  For  nothing  but  a  sense  of  this, 
can  produce  guilt  in  the  rational  souls  of  the  chil- 
dren of  men. 

Here  now,  is  clearly  opened  to  us,  that  thing 
which  Jesus  called  the  kingdom  of  God  within 
us.  It  is  stirring  in  us,  and  in  its  first  operation^, 
convicts  us,  as  Jesus  told  his  disciples  ;  ^^  and 
when  he  is  come^  he  will  reprove  the  world  of 


286 

jiiii,  and  of  righteousness,  and  of  judgment.-^ 
Have  we  not  been  reproved  ?  If  we  have  been^ 
then  we  know  that  the  Comforter  is  come — that 
he  has  got  a  place  in  our  hearts.  He  is  watch- 
ing over  us  for  good,  and  reproves  us  when  we 
do  wrong.  This  is  the  same  thing  as  the  king- 
dom of  God  ;  this  is  the  spirit  of  truth ;  this  is 
the  spirit  that  is  given  to  every  rational  creature 
under  heaven  to  profit  with.  When  it  begins  its 
work,  we  have  the  power  of  resistance.  We 
can  oppose  it,  we  can  reason  against  it,  to  gratify 
our  own  carnal  desires,  till  we  become  darken- 
ed, and  finally  yield  up  to  the  temptations  that 
are  besetting  us.  And  here,  instead  of  becoming 
passive,  men  resist  and  turn  their  backs  upon  it, 
and  go  on  in  their  old  career.  Thus  they  never 
come  to  understand  what  the  kingdom  of  Grod  is. 
Thus  they  never  know  salvation  by  it.  No,  be- 
cause they  are  determined  to  save  themselves, 
and  so  are  never  saved. 

Now  this  is  the  ground  of  all  hireling  minis- 
try. Because  these  want  to  go  on  in  their  own 
will%  they  will  pay  a  man  to  do  the  work  for 
them  :  to  teach  that  which  nothing  but  the  king- 
dom of  God  within  us  can  teach.  Neither  I  nor 
any  other  minister  of  the  gospel  that  ever  was, 
can  do  the  work  for  another.  No,  not  all  the 
ministers  on  earth  can  do  it.  No  man  can  save 
his  brother,  or  give  a  ransom  for  his  soul. 

Oh !  that  we  might  turn  more  inwardly :  be  mavf 


287 

spiritually  minded.  Oli!  that  we  might  exercise 
oar  rational  powers,  in  a  better  way  than  too  ma- 
ny of  us  do.  We  shall  learn  and  understand  these 
things,  and  see  them  in  the  clear  light  of  day, 
if  we  come  into  a  passive  state,  tinder  the  teach- 
ings of  the  divine  light  and  spirit  of  truth  in  our 
own  hearts.  This  must  be  self-evident  to  eve- 
ry one  of  us,  for  it  has  reproved  every  one  of 
us. 

What  is  meant  by  reproving  the  world  of 
sin  ?  The  fallen  souls  of  the  children  of  men 
constitute  the  world  here  intended.  "  And  when 
he  is  come,  he  will  reprove  the  world  of  sin,  and 
of  righteousness,  and  of  judgment.'^  He  will 
first  reprove  us  of  sin,  for  our  transgressions  ; 
and  when  we  yield  in  submission;  when  we  con- 
sent to  become  the  meal,  and  suifer  him  to  be 
the  leaven,  he  will  bring  us  out  of  our  sins  ;  he 
will  bring  us  off  and  convince  us,  and  if  we  re- 
pent and  reform,  he  will  become  reconciled  to 
us. 

"  He  will  reprove  the  world  of  sin,  and  of 
righteousness,  and  of  judgment.'^  He  will  justi- 
fy us  for  our  righteousness ;  he  will  open  our 
understanding  and  our  judgment,  so  that  wc 
shall  know  what  to  do,  and  what  to  leave  un- 
done.  He  will  open  the  path  in  which  we  are 
to  walk.  Here  we  shall  individually  experience 
with  the  psalmist,  that  "  night  unto  night  show- 
eth  knowledge.'^     Our  first  step  is,  to  surrender 


288 

ourselves  up  to  a  passive  obedience  to  the  divine 
law,  or  the  kingdom  of  God  in  our  own  souls. 
We  can  iind  it  no  where  else,  my  friends.  Many 
despise  it,  and  so  cannot  come  to  it.  They  ad- 
mit the  light  in  man,  but  think  it  insufficient ; — 
that  it  is  not  sufficient  to  lead  him  in  the  way  of 
salvation,  but  that  there  must  be  something  great- 
er ;  and  wliile  they  are  looking  for  something 
greater,  they  miss  their  aim,  and  continue  in 
darkness  till  they  die ;  for  tliere  is  but  one  means 
of  salvation  for  the  children  of  men,  and  that  is 
within  them,  and  no  where  else  to  be  found. 

It  is  a  great  truth,  which  Jesus  declared,  that 
*<^  the  kingdom  of  heaven  is  within  you.''  Its  power 
is  as  the  leaven  to  the  meal.  We  read  that  the 
little  leaven  leavened  the  three  measures  of  meal, 
till  the  whole  meal  became  leavened.  So  it 
would  be  with  the  rational  soul,  as  it  is  led  un- 
der  the  influence  of  this  little  kingdom,  or  mani- 
festation of  light.  Although  it  is  small,  it  would 
show  us  our  darkness,  and  as  we  were  concerned 
to  take  heed  to  it  we  should  come  to  know  the 
soul  brought  under  that  great  eternal,  unchange- 
able law  of  love  and  light,  that  God  made  with 
his  creature  man  in  the  beginning ;  and  which 
government  is  called  the  new  covenant.  But  it 
was  not  new,  only  to  Israel ;  for  he  had  never 
made  this  outward  covenant  with  any  but  the 
Jews.  It  therefore  could  be  new  only  to  them.  To 
us,  it  is  an  eternal^  unchangeable  covenant  of  love 


289 

and  lights  made  by  the  Creator  in  tlie  beginning, 
upon  the  condition,  that  if  we  would  obey  him 
in  all  things,  we  should  become  communicants 
with  him,  and  grow  up  into  a  state  and  condi- 
tion so  glorified,  as  to  have  a  habitation  with 
him.  Althougli  we  have  all  fallen,  "  we  have 
all  sinned,  and  come  short  of  the  glory  of  Grod;'' 
yet  he  has  not  shut  up  his  mercy.  He  is  follow- 
ing us  from  youth  to  old  age ;  he  is  wooing  of 
us,  and  reproving  us,  and  using  every  means  a 
wise  and  just  Grod  can  use,  and  doing  every 
thing  to  bring  us  back,  and  to  gain  his  rightful 
Xjrerogative  in  our  hearts.  All  we  have  to  do,  is 
to  become  willing  to  surrender  up  the  cul- 
prit, the  man  of  sin  and  son  of  perdition,  who 
has  taken  the  seat  of  God  in  the  heart,  and  ''  ex- 
alted himself  above  all  that  is  called  God,  or 
that  is  worshipped.'^  This  is  caused  by  the 
children  of  men  inventing  religions  by  their  own 
earthly  sciences.  Every  priest  in  the  land,  that 
is  made  by  earthly  science,  is  an  enemy  to  God; 
and  in  opposition  to  his  calling.  He  is  a  minis- 
ter of  mystery  Babylon.  And  yet  the  language 
of  the  Scriptures  is  so  positive  and  so  clear  upon 
the  subject.  Jesus  when  he  sent  out  his  disciples 
coiim^tnded  them  to  take  neither  purse  nor  scrip; 
and^  when  they  did  any  good  thing,  to  do  it 
freely.  Because  they  were  to  be  passive,  as  the 
meal,  to  the  divine  power.  It  was  that  power 
that  dwelt  in  him;  and  therefore  it  is  the  same 
o  o 


290 

light  and  life  that  regulated  Jesus  that  is  in 
every  man ; — a  measure  of  it. 

The  light  only  can  qualify  a  man  to  be  a 
teacher ;  and  therefore,  as  we  freely  receive,  it 
don't  require  any  labour  at  all.  It  is  no  matter 
whether  they  can  read  or  write  in  the  least  de- 
gree. The  light  in  the  soul  can  dictate  more 
than  all  the  books  in  the  world  ;  more  than  all 
that  can  be  read  or  comprehended  by  the  exter- 
nal senses.  They  all  fall  at  the  feet  of  this 
great  teacher,  this  spirit  of  truth.  But  man,  pre- 
sumptuous man,  by  judging  for  himself,  under- 
takes to  climb  up  into  the  tree  of  knowledge,  by 
means  of  education  societies,  and  seminaries  of 
learning.  They  presume  to  make  gospel  minis- 
ters, but  it  is  an  abomination  in  the  sight  of  God; 
and  it  is  inconsistent  with  every  faculty  of  the 
rational  soul.  And  therefore  they  are  leading 
astray  into  the  paths  of  death  and  darkness. 

Oh !  my  beloved  friends,  may  we  individual- 
ly attend  to  these  things.  I  feel  you  all  to  be 
my  friends  ;  for  I  don't  find  or  feel,  that  I  have 
an  enemy  on  earth.  My  love  is  so  universal, 
that  it  reaches  to  the  ends  of  the  earth.  Hence 
it  is,  that  I  am  willing  to  give  up,  to  spend  and 
be  spent,  for  the  good  of  my  fellow  creatures, 
and  the  cause  of  God  in  the  earth ;  without  mo- 
ney and  without  price.  Nay,  I  would  not  dare 
to  take  the  least  trifle,  lest  I  should  offend  my 
God.    It  would  carry  evidence  that  I  began  to 


291 

be  afraid  to  trust  him  who  has  all  the  treasures 
of  wisdom  and  knowledge,  and  every  blessing, 
at  his  command,  and  is  ready  to  dispense  to  all, 
by  blessing  the  children  of  men  according  to  their 
situations  and  conditions.  So  that  if  we  get 
right  we  must  be  brought  to  see  an  end  of  all 
*h^se  which  are  pretend- 

ing to  make  w  se  associations,— 

these     h  a  gr^/  -  .le-.  .aik    .      ^^  'es 

and  Associatiuns,  set  up  m  ne  sdom  of  man, 
must  all  fall  to  the  ground  ;  they  must  be  broken 
to  pieces.  We  must  come  to  see  this ;  and  we 
may  come  to  see  it ;  for  I  trust  that  I  have  seen 
it  in  the  light  of  the  Lord,  and  therefore  I  can 
have  no  fellowship  with  those  works  of  dark- 
ness. And  yet,  I  trust,  there  may  be  sincere 
minds  engaged  in  them,  through  the  delusion 
that  has  taken  place,  that  serpentine  wisdom  is 
so  subtle. 

We  read  what  the  apostle  declared,  that  anti- 
christ would  transform  himself  into  an  angel  of 
light,  and  deceive,  if  it  were  possible,  the  very 
elect.  Because  those  that  are  not  the  elect  of  God 
— those  that  liave  not  elected  this  divine  light  for 
their  portion,  he  leads  them  off  and  deceives 
them,  like  as  he  led  Saul  off  to  transgress  the 
divine  command,  and  set  to  work  in  his  own 
will.  And  we  see  how  offensive  it  was  in  the 
divine  sight;  and  they  are  all  offensive,  for  they 
are  set  up  in  the  will  and  wisdom  of  men,  under 


292 

ilie  pretence  of  doing  the  Lord's  work,  when  he 
lias  not  commanded  them.  It  was  the  cause  why 
Saul  was  cast  off*,  and  so  these  arc  cast  off;  out 
of  his  favour. 

Now  look  at  it,  my  friends.     I  recommend  it 
to  our  last*^^"^**^**I  consider  it  particularly 
irrational,  to  consider  any  such  thing  to  come 
from  God.    If  we  helieve  tliat  Grod  is  equal  and 
righteous  in  al^^his  ways,  that  Jij^  \yy  thii^ade  of 
one  blood  all  the  families  that  dwell  upon  the 
earth,  it  IS  impossible  that  he  should  be  partial; 
an4  therefore  he  has  been  as  willing  to  reveal 
^Jab:^%ill  to  every  creature,  as  he  was  to  our  first 
.;    /parents;  to  Moses  and  the  prophets;  to  Jesus 
0'  Christ  and  his  apostles.     He  never  can  set  any 
of  these  above  us ;  because  if  he  did  he  would  be 
partial.     His  love  is  the  same  for  all ;  and  as  no 
man  can  save  his  brother,  or  give  a  ransom  for 
liis  soul,   therefore  the  Almighty  must  be  the 
only  deliverer  of  his  people.     He  comes  alike 
into  the  hearts  of  all  the  children  of  men ;  as 
much  in  the  fornicator,  in  the  thief,  and  in  the 
\^^^.£?-  liar,  as  in  me.    But  there  if  is  dead,  because  the 
creature  is  in  opposition  to  God.     It  lies  as  a 
dead  seed  under  the  sods  of  the  earth.     Some 
seeds  may  lie  a  long  time  and  not  vegetate,  when 
they  are  hidden  from  the  influence  of  the  sun  and 
the  rains.     So  it  is  with  these  souls.     The  spi- 
rit is  ready  to  do  them  good,  but  they  shut  their 
eyes  to  it,  turn  from  it,  and  disregard  it.     It  re- 
proves them  and  makes  their  lives  miserable, 


29a 

still  they  go  on  in  their  earthly  career  and  wick- 
ed pursuits.  It  is  so  with  all  who  have  not 
come  to  know  a  reconciliation  with  God.  We 
are  all  more  or  less  in  the  same  predicament,  in 
the  same  proportion  as  we  resist  the  kingdom  of 
Godj  and  the  liglit  of  the  spirit  in  our  own  souls. 
For  every  resistance  brings  a  degree  of  darkness 
and  condemnation  upon  the  soul.  That  I  may 
say  with  a  great  deal  of  assurance,  it  is  the  de- 
sire and  the  prayer  of  my  spirit,  that  we  might 
think  for  ourselves;  that  we  might  no  longer 
place  our  faith  upon  another's  sleeve.  There  is 
nothing  can  give  us  faith  but  God.  Faith  is  the 
gift  of  God.  But  this  faith  in  creeds  and  the 
traditions  of  our  fathers,  what  is  it?  It  is  worse 
than  notliing.  We  had  better  have  no  faith  at 
all.  It  is  no  better  than  the  faith  of  devils. 
"Thou  believest  that  their  is  one  God;  thou  doest 
well:  the  devils  also  believe  and  tremble."  Who 
are  the  devils  ?  Apostate  men  and  women  who 
go  contrary  to  God  ?  They  are  all  devils.  Every 
thing  that  is  in  opposition  to  the  will  of  God  is 
a  devil.  In  short  they  are  nothing  but  what  op- 
poses the  law  of  light  and  the  spirit  of  truth,  in 
the  heart ; — nothing  but  what  is  in  opposition  to 
the  law  of  God.  And  tliat  devil  is  in  us  all ;  as 
sure  as  the  kingdom  of  God  is  in  us,  so  sure  the 
devil  is  in  us.  Were  you  ever  tempted  by  any 
devil  but  one  in  your  own  souls  ?  No.  You 
never  were.     There  it  is  that  we  come  to  know 


294 

God,  and  no  where  else.    It  is  the  only  place 
where  he  is  manifested. 

We  can  by  learning  and  science,  contemplate 
the  heavenly  bodies,  and  the  things  without  us ; 
but  when  our  philosophy  goes  no  further  than  to 
external  science,  it  can  never  give  a  man  a  true 
and  saving  belief  in  God  Almighty ;  for  nothing 
ever  gave  a  true  and  saving  belief,  but  his  own 
divine  impressions  on  the  soul.  You  see  now, 
where  is  the  philosopher,  the  outward  one,  that 
[)y  his  researches  can  come  to  be  a  christian, 
that  will  do  God  true  glory,  love  his  neighbour 
as  himself,  love  his  enemies,  and  pray  to  God 
sincerely  for  them?  With  all  the  philosophy 
they  have — their  views  of  heavenly  objects,  and 
every  thing  of  the  outward  creation,  can  it  bring 
any  to  believe  riglitly  in  God?  Can  it  give  the 
true  knowledge  of  God  and  his  truth  ?  It  is  an 
outward  thing,  and  can  give  external  evidence, 
but  no  such  evidence  will  do ;  it  must  be  internal. 
Outward  miracles  cannot  do  it.  But  though 
there  was  high  evidence  of  it,  yet  all  this  was 
only  to  confirm  the  law ;  and  notwithstanding 
the  miracles,  they  were  left  in  an  unsaved  state, 
as  relates  to  the  soul ;  because  they  all  stood  in 
external  ceremonies,  and  they  must  all  be  left 
behind.  We  must  come  to  the  spirit  of  truth — 
the  Comforter  that  Jesus  recommended  his 
disciples  to, — which  he  told  them  the  Father 
would  send  in  his  name.    What  was  his  name? 


295 

Not  the  name  of  Jesus  Christ  will  save  us  : — ^1105 
but  that  light  and  life  that  was  in  him — that  was 
in  the  beginning  with  God;  by  which  the  worlds 
were  made,  and  that  light,  it  is  declared,  "  en- 
lighteneth    every   man    that  cometh    into    the 
world.''     Therefore,  every  one  of  us  has  the 
same  light  and  life,  according  to  his  necessity, 
as  Jesus  Christ  had,  in  his  proportion.     And 
there  is  nothing  that  ever  saved  any  one  under 
heaven,  but  this  light ;  and  this  is  God  in  the 
soul,  revealing  himself  by  his  own  nature  and 
essense;  and  as  we  come  to  this,  we  shall  witness 
the  truth  of  another  declaration  of  the  apostle 
Paul :  ^'  As  many  as  are  led  by  the  spirit  of 
God,  are  the  sons  of  God.''     Now  this  leading 
by  the  spirit  of  God,  is  the  same  as  the  kingdom 
of  God,  and  being  subject  to  the  leaven.     They 
are  still  one  and  the  same  thing ;  they  are  not 
two  things.     And  as  we  yield  to  the  leaven,  it 
leavens  us,  and  brings  us  into  the  divine  nature ; 
so  that  we  come  to  partake  of  the  nature  of  God, 
the  image  of  God,  in  which  we  were  first  creat- 
ed.    What  was  it  that  was  created  in  the  image 
of  God  ?  I  hope  there  are  not  any  so  foolish  as 
to  suppose,  that  these  animal  bodies  could  have 
been  intended.     It  was  the  immortal  spirit  of 
man,  which  is  invisible,  having  a  capacity  im- 
pressed upon  it— a  desire  after  happiness,  that 
all  the  world, — nay,  ten  thousand  worlds,  could 
never  satisfy.  We  all  have  impressed  on  our  souls 


296 

IJiis  desire  after  happiness.  This  is  the  cause  of  all 
our  labour  and  toil.  It  is  all  to  seek  happiness ;  and 
when  we  have  gained  what  we  expected  to  find 
it  in,  this  desire  is  still  as  much  unsatisfied  as 
Avhen  we  first  began.  We  see  in  the  case  of  So- 
lomon, that  he  tried  every  experiment,  and  had 
to  exclaim,  ^^  vanity  of  vanities,  saith  the  preach- 
er, vanity  of  vanities,  all  is  vanity  and  vexation 
of  spirit.'^  His  soul,  now,  was  just  as  uneasy 
as  when  he  first  began.  As  the  soul  is  immor- 
tal and  infinite,  nothing  can  satisfy  it  but  infini- 
ty itself — nothing  but  God.  The  soul's  great 
loss  then,  is  God ;  and  it  will  be  tormented,  till 
it  gains  him  again.  So  that  God  is  our  last 
prize,  my  friends.  Now,  when  we  are  led  by 
the  spirit,  we  are  brought  into  his  holy  nature. 
For  "  as  many  as  are*  led  by  the  spirit  of  God, 
are  the  sons  of  God ;"  sons  and  daughters  of 
the  Most  High.  As  is  declared  in  another  place, 
''  1  will  be  a  Father  to  true  believers,  and  they 
shall  be  my  sons  and  daughters,  saith  the  Lord 
God." 

These  are  those,  who  become  passive  to  the 
leaven ;  passive  to  the  operation  of  light  in  their 
souls,  so  that  they  never  resist  it,  but  give  up  un- 
der its  holy  influence,  and  thus  become  the  sons 
of  God,  "  and  if  sons,  then  heirs  ;  heirs  of  God, 
and  joint  heirs  with  Christ.'^ 


SERMON  XII. 


DELIVERED  AT  FRIENDS*  MEETING-HOUSE,  IN  THE  CITY 
OF  TRENTON,  N.  J.  ON  FIRST  DAY  AFTERNOON,  12th  OF 
TWELFTH  MONTH,  1  824. 

My  mind  was  led  in  the  foregoing  meeting,  to 
give  us  a  view  of  the  use  and  benefits  resulting 
from  right  labour  and  industry.  It  now  seems 
turned,  to  show  us  the  distinction  between  right 
labour,  and  that  which  is  not  so.  Man  is  ad- 
mitted to  be  a  dependent  creature ;  a  creature 
that  does  not  exist  by  any  power  of  his  own, 
but  owes  his  being  entirely  to  another;  and, 
therefore,  his  labour,  his  services,  nay,  all  that 
he  does,  ought  to  be  for  the  £;lory  and  honour  of 
him  that  made  him,  that  preserves  him,  and 
gives  him  all  that  he  enjoys.  As  man  did  not 
make  himself,  so  he  is  not  made  for  himself,  to 
serve  himself,  or  to  direct  himself  according  to  his 
own  will :  but  he  ought  always  to  demean  him- 
self as  the  servant  of  another.  This  is  clearly 
illustrated  in  the  parable  that  Jesus  put  forth, 
concerning  the  talents  dispensed  to  three  differ- 
ent servants.  To  one  was  given  five  talents,  to 
another  three,  and  to  another  one :  and  they 
were  to  occupy  with  these  talents,  and  to  im- 
pp 


298 

prove  them ;  not  lor  themselves,  not  for  their  own 
honour  and  glory,  but  to  glorify  him  that  com- 
mitted them  to  their  charge. 

Now  this  view  accords  with  what  we  general- 
ly unite  in ;  that  the  chief  end  of  man  is,  to 
glorify  God  and  enjoy  him.  And  here  we  see^ 
clearly,  when  he  is  brought  into  a  state  of  sub- 
jection and  willingness  to  be  the  Lord's  servant 
at  all  times,  and  to  do  every  thing  for  his  sake 
and  his  honour,  we  see  wherein  the  reward  lies ; 
that  for  these  services  we  are  to  have  a  right  en- 
joyment of  him.  Surely,  then,  all  right  labour 
consists  in  obeying  the  divine  will ;  and  in  im- 
proving the  privileges  he  blesses  us  with  ;  that 
we  may  return  an  account  to  him  that  gives  us 
these  blessings. 

The  contrast  is  very  clear,  in  relation  to  these 
three  servants.  The  two  first,— the  five  talented 
and  the  three  talented  servants,  occupied  their 
talents  in  such  a  w^ay,  that  they  gained,  the  one 
five  and  the  other  two.  They  laboured  consist- 
ently;— their  service  was  consistent  with  their  na- 
ture and  being,  and  the  result  was,  '*  Well  done, 
thou  good  and  faithful  servant ;  thou  hast  been 
faithful  over  a  few  things,  I  will  make  thee  ruler 
over  many  things  :  enter  thou  into  the  joy  of  thy 
Lord."  Here  the  favour  of  their  master  was 
above  all  other  rewards,  and  above  all  praise. 
But  the  other  servant,  although  he  had  sufficient 
to  have  brought  him  into  the  same  enjoyment, 


299 

had  he  occupied  his  talent  rightly ;  we  read  that 
he  put  his  talent  into  a  napkin  and  huried  it  in 
the  earth.  You  see  that  this  was  a  parable,  for. 
Jesus  spoke  but  little  to  the  people,  except  by 
parable ;  and  we  are  to  explain  them :  but  we 
cannot  do  this,  unless  we  apply  to  him,  as  the 
disciples  did — to  him  that  gives  them  forth. 

I  conceive  it  very  probable,  that  the  one  ta- 
lented servant  laboured  as  much  as  the  others ; 
and  may  be  much  harder;  but  neglected  to  im- 
prove his  Lord's  money.  It  is  no  ways  probable, 
however,  that  he  was  idle,  but  he  worked  for 
himself;  and  he  might  have  done  it,  under  a 
show  of  being  the  Lord's  servant,  by  putting  it 
in  a  napkin,  which  may  be  a  fair  pretence  to  re- 
ligion and  virtue,  and  as  a  show  among  men  : 
yet  his  mind  was  earthly,  and  all  his   labour 
tended  to  his  own  aggrandizement.     So  that  we 
here  clearly  understand,  that  if  we,  as  depend- 
ent creatures,  who  profess  to  be  the  servants  of 
God,  are  doing  our  own  wills,  under  pretence  of 
being  servants,  we  are  putting  our  talent  in  a 
napkin  and  hiding  it  in  the  earth ;  and,  therefore, 
we  are  earthly  minded,  because  we  profess  to  be 
another's  servants,  and  yet  are  determined  to  do 
our  own  work  instead  of  his.     This  may  be  the 
case  both  in  a  moral  and  religious  sense.     For 
no  doubt,  as  servants  and  dependent  creatures, 
we  are  not  possessed  of  any  knowledge  of  our 
own ;  nor  can  we  derive  any  knowledge  to  our 


300 

selves, — any  true  knowledge,  while  we  are  de- 
pendent creatures,  wholly  under  the  Father,  and 
dependent  on  liim  for  every  thing  we  have,  or 
can  have,  or  enjoy.  Therefore,  if  we  have  any 
true  knowledge,  we  must  have  it  from  that 
source,  from  which  we  have  our  beiug.  Every 
sensible  man  must  acknowledge,  that  he  brought 
no  knowledge  into  the  world  with  him.  We 
have  been  created  and  placed  here  with  two 
ways  to  obtain  knowledge  ;  as  well  as  two  kinds 
of  knowledge  to  be  acquired,  one  is  the  wis- 
dom of  the  world,  and  the  other  is  the  wisdom 
of  God. 

Now,  as  man  brings  no  knowledge  into  the 
world  with  him,  through  what  medium  is  he  to 
obtain  it  ?  As  none  is  good  but  God,  so  none  is 
wise  but  him.  And  as  all  wisdom  and  know- 
ledge  must  be  comprehended  in  the  divine  essence 
of  the  Almiglity,  so  it  is  clear  that  he  has  the 
only  absolute  knowledge  and  control  of  it  all. 
From  whence,  then,  can  man  derive  any  right 
knowledge  except  from  this  source  ?  Can  he  de- 
rive it  from  any  other  source,  by  his  own  efforts  ? 
Surely  he  cannot.  There  is  but  the  one  way  to 
acquire  true  knowledge.  Man,  therefore,  must 
look  to  God  w  ho  made  him ;  he  must  be  sin- 
cerely looking  to,  and  depending  on  him,  to  re- 
ceive it  from  him ;  because  there  is  no  true  know- 
ledge  any  where  else.  Hence  we  see,  why  it  is, 
that  all  the  wisdom  of  the  world,  and  all  the  sci- 


301 

ciice  that  man  derives  to  liimself  by  his  own  pow= 
er,  is  considered  as  foolishness  with  God.  And  all 
his  wisdom^  as  it  respects  a  saving  knowledge  of 
God,  must  fall  short  of  bringing  him  to  a  know- 
ledge of  it.  This  is  fairly  settled  in  the  conclu- 
sive argument  of  the  apostle  Paul.  It  appeals 
to  us  as  reasonable  beings.  "  For  what  man 
knoweth  the  things  of  a  man,  save  the  spirit  of 
man  which  is  in  him?  Even  so  the  things  of 
God  knoweth  no  man,  but  the  spirit  of  God." 
His  premises  are  fair,  rational,  easily  understood 
and  comprehended ;  because  we  individually 
know,  that  no  creatures  inferior  to  man,  can  ever 
arrive  at  a  knowledge  of  the  doings  of  man ; 
and,  therefore,  they  cannot  arrive  at  the  happi- 
ness of  man,  nor  the  knowledge  of  man.  In  or- 
der to  this  they  must  be  raised  up  into  the 
spirit  of  man.  Until  they  are  thus  raised  up, 
they  must  remain  under  man,  and  inferior  to 
man  ;  and,  therefore,  they  cannot  enjoy  the  hap- 
piness and  consolation  of  rational  man. 

It  is  then,  conclusively  true,  that  no  man  or 
woman, — no  rational  being  under  heaven,  can  ar- 
rive at  a  knowledge  of  the  things  of  God,  only 
through  the  spirit  of  God.  Man  in  his  natural 
state  is  as  much  below  the  Divine  Being,  as  infe- 
rior beings  are  below  man.  Here  then  we  see, 
my  friends,  he  can  have  no  true  and  saving 
knowledge,  unless  he  is  led,  and  guided,  and 
instructed  by  the  spirit  of  God»     ^"But  the  na 


302 

lural  mau  receiveili  uot  the  things  of  the  spirit 
of  God :  for  they  are  foolishness  unto  him :  nei 
ther  can  he  know  tliem  for  they  are  spiritually 
discerned.'-  Here  we  see  why  the  wisdom  of 
this  world  is  foolishness  with  God;  because  man 
in  his  fallen  state  can  see  nothing  wise  or  beau- 
tiful in  the  things  of  God ;  and  while  he  remains 
in  a  natural  and  fallen  state,  he  delights  more  in 
his  own  inventions  and  his  own  researches,  and 
the  wisdom  that  he  has  taught  or  prescribed  for 
himself,  than  he  does  in  the  wisdom  of  God.  So 
the  wisdom  of  God  is  foolishness  to  man ;  and 
the  wisdom  of  man  is  foolishness  to  God. 

My  mind  seems  led  to  endeavour  to  convince 
you,  my  friends  and  fellow  travellers  towards  an 
eternal  state,  of  the  great  necessity  there  is, 
while  we  are  in  our  progress  through  time; 
while  we  are  in  this  state  of  probation  and  trial, 
to  turn  inw  ard,  to  the  witness  for  God  in  our 
own  hearts,  individually.  It  is  important,  in 
order  that  we  may  profit  by  the  light  in  our  own 
minds,  that  we  humble  ourselves  to  a  proper 
state  to  receive  true  wisdom ;  and  if  we  attend 
to  this  as  we  ought,  I  trust  we  shall  begin  to 
know  ourselves. 

The  first  step  to  wisdom,  is  for  man  to  know 
himself;  to  see  what  a  poor  miserable  creature 
he  is,  and  how  destitute  he  is  of  wisdom  and 
true  knowledge ;  that  he  is  altogether  destitute 
of  them  in  himself.  There  is  nothing  which  will 


8(^ 

so  readily  bring  the  creature  into  a  state  of  hu- 
miliation as  a  clear  knowledge  of  himself.  I 
conceive  that  if  we  could  see  ourselves  as  we 
ought,  and  as  we  really  are,  it  must  humble  eve- 
ry soul  in  the  dust.  We  should  see  our  depen- 
dence, our  impotence,  our  imbecility,  and  our 
want  of  every  portion  of  right  knowledge.  It  is 
this  humiliated  state  into  which  a  man  is  brought 
by  a  consciousness  of  his  own  condition,  that 
prepares  him  to  be  instructed  by  a  higher  power. 
We  are  to  wait,  to  meditate,  and  not  be  weary 
in  waiting  upon  God.  We  may  remember  the 
command  of  Jesus  to  his  disciples ;  when  they 
were  looking  up  to  him,  as  their  only  oracle. 
They  had  no  other  object  before  them,  from 
whence  they  were  expecting  to  derive  right 
knowledge  and  instruction.  It  was  right  that 
they  should  look  up  to  him,  for  their  views  could 
not,  under  that  dispensation,  be  raised  any  high- 
er, while  this  veil  remained  over  the  temple  out- 
wardly. For  we  see  that  every  thing  which  they 
were  looking  at  externally,  was  a  veil.  Jesus 
himself  was  a  veil  over  his  disciples;  they  could 
not  rise  to  look  any  higher,  whilst  he  was  with 
them.  They  considered  him  completely  perfect 
in  relation  to  all  their  wants :  he  was  in  his  out- 
ward manifestation  a  complete  veil. 

He  could  lead  them  by  the  external  rites  and 
ceremonies  that  had  been  given  them  by  God, 
through  his  servant  Moses,     They  looked  for 


304 

nothing  more :  this  was  the  summit  of  their  ex- 
pectations and  views  :  and  so  even  here,  their 
Messiah^  Jesus  Christ,  was  a  veil  between 
God  and  the  souls  of  his  disciples.  It  is  clearly 
so ;  and  must  be  self-evident  to  every  rational 
mind.  Jesus  himself  confirms  it  in  the  most  em- 
phatic manner.  He  had  repeatedly  endeavoured 
to  draw  their  attention  off  from  their  high  expec- 
tations concerning  him.  He  told  them  that  he 
should  be  taken  from  them  and  suffer  death.  But 
they  would  not  believe,  and  he  had  to  rebuke 
them  for  their  unwillingness.  And  at  a  certain 
time  he  recounted  to  them  on  this  wise.  ^^  Be- 
cause 1  have  told  you  these  things,  sorrow  hath 
filled  your  heart.  Nevertheless,  I  tell  you  the 
truth ;  it  is  expedient  for  you  that  I  go  away : 
for  if  I  go  not  away,  the  Comforter  will  not 
come  unto  you."  See  now  how  plain  this  is ; 
as  1  have  told  you.  Jesus  was  in  that  state  as 
complete  a  veil  between  the  souls  of  his  disci- 
ples and  their  heavenly  father,  as  the  veil  which 
separated  the  tabernacle  and  the  holy  place 
within. 

Here  now  he  assures  them  he  must  go  away, 
and  that  they  must  lose  all  dependence  upon 
him ;  that  they  must  be  brought  into  a  state  and 
condition  in  which  they  would  see  themselves, 
in  the  way  I  have  a  little  back  mentioned,  to  be 
poor,  senseless,  unworthy,  dependent  creatures, 
without  power  to  take  one  step  aright. 


305 

Here  they  began  to  feel  the  certainty  of  what 
he  had  expressed^  "  For  without  me  ye  can  do 
nothing."  Even  when  he  was  with  them  it  was 
so ;  and  when  he  was  gone  from  them  they  found 
they  could  do  nothing  at  all,  till  the  power  came 
to  them.  He  commanded  them  to  wait  for  in- 
struction. "  It  is  expedient  for  you  that  I  go 
away :  for  if  I  go  not  away,  the  Comforter  will 
not  come  unto  you.'^ 

Here  now  we  see  that  if  Jesus  had  continued 
in  the  flesh  till  this  day,  the  gospel  never  could 
have  entered,  and  the  Comforter  could  not  have 
come ;  because  they  were  not  prepared,  nor  could 
tliey  be,  until  they  were  reduced  into  that  hu- 
miliated state,  and  reduction  from  all  depen- 
dence from  without ;  even  upon  Jesus  Christ,  in 
his  outward  manifestation.  We  must  give  it  all 
up, — all  knowledge  and  dependence  upon  ex- 
ternal things, — otherwise  there  will  be  a  veil  be- 
tween our  souls  and  our  God.  "  If  I  go  away'' 
— now  see  his  goodness ! — "  I  will  pray  the  Fa- 
ther, and  he  will  send  you  another  Comforter.'' 

Another  cannot  be  the  same.  He  was  a  Com- 
forter to  the  Jews  ;  he  was  an  outward  Comfor- 
ter and  instructer;  and  it  was  their  duty  to  at- 
tend to  him  in  a  great  measure ;  because  he  was 
sent  to  lead  them  up  by  a  righteous  fulfilment  of 
the  law ;  and  when  this  was  effected,  to  open  a 
more  glorious  dispensation,  and  to  set  before  their 


306 

eyes  a  more  excellent  state  to  be  sought  after  and 
secured. 

Now  that  which  hindered  the  disciples,  must 
have  continually  hindered  them.  I  trust,  my 
friends,  that  your  common  understanding  ena- 
bles you  to  see  this.  While  Jesus  remained 
Avith  them,  he  was  a  veil  which  hindered  their 
access  to  the  divine  light  in  their  own  souls.  He 
therefore  assured  them  that  he  must  go  away ; 
that  the  world  sliould  see  him  no  more :  that  is, 
men  should  see  him  no  more,  with  their  exter^ 
nal  senses ;  that  he  would  no  more  appear  ex- 
ternally among  the  children  of  men;  but  that 
there  would  be  something  in  his  stead,  as  mucli 
above  his  outward  manifestation  as  heaven  is 
above  the  earth.  This  was  the  spirit  of  truth ; 
the  Holy  Ghost ;  the  light  and  life  that  was  in 
Jesus  Christ,  and  which  was  to  be  as  a  rule  and 
guide,  invisible  to  the  external  view  of  his  disci- 
ples. They  saw  it  not ;  it  was  invisible  to  them. 

They  saw  the  wonderful  effects  of  it  in  the 
outward  miracles  which  Jesus  performed ;  and 
were  thereby  induced  to  believe  in  him  as  their 
Messiah.  Yet  it  is  astonishing,  that  notwith- 
standing the  many  miracles  he  did,  how  few^ 
believers  he  got.  We  see  then  the  weak- 
ness of  outward  miracles ;  that  they  were  of  lit- 
tle use  to  men,  except  to  save  their  outward  bo- 
dies from  diseases,  and  to  save  the  children  of 
Israel  from  the  outward  bondage  of  Pharaoh  and 


307 

his  people.  And  so  all  that  outward  miracles 
can  do — all  that  they  have  ever  done — with  the 
law  and  prophets, — sink  into  littleness,  when 
compared  with  a  knowledge  of  the  gracious  dis- 
pensation of  the  gospel,  when  we  are  brought  to 
feel  its  power  and  its  sufficiency;  whicli  will  be 
the  case  if  we  are  brought  into  true  righteous- 
ness. And  this  is  the  work  of  the  spirit  of  Grod : 
for  the  true  and  saving  knowledge  of  God  can 
only  be  taught  by  the  spirit  of  God.  That  is 
the  only  thing  that  can  save  us.*^**^-^^^And 
this  Comforter  they  were  to  wait  for,  but  how 
long  Jesus  could  not  tell  them.  He  acknow- 
ledged to  them  that  the  times  and  the  seasons 
Avere  in  the  Father's  hands,  and  the  son  could 
not  tell  them.  Not  even  the  angels  in  heaven 
could  tell,  for  they  did  not  know  them.  There- 
fore they  were  to  tarry  at  Jerusalem.  Here, 
again,  we  ought  to  reflect  and  consider,  that  as 
this  was  an  outward  place  of  rest,^^*^*^**** 
^**And  what  is  the  true  signification  of  Jerusa- 
lem ?  It  is  a  quiet  place ;  a  habitation  of  quietude ; 
a  state  of  stillness.  But  it  is  for  us  now  to  wait 
in  humble  silence  in  the  secret  of  our  own  hearts : 
that  Jerusalem  that  we  are  to  wait  in,  is  in  the 
secret  of  our  hearts ;  there  we  are  to  wait  till  the 
Lord  is  pleased  to  send  the  Comforter,  and  show 
us  our  condition,  spiritually.  Jesus  told  his  dis- 
ciples that  the  Holy  Spirit  when  he  should  come, 
would  ^^  reprove  the  world  of  sin.  and  of  righte- 


308 

uusuess,  and  of  jiulgmeiit.'^  He  also  assured 
them  where  they  would  find  him ;  ^'  for  he  dwel- 
leth  with  you ;  and  shall  be  in  you.''  So  then,  if 
we  ever  become  acquainted  with  tlie  true  comfor- 
ter, we  shall  find  him  in  our  own  hearts — in  our 
immortal  spirits,  and  no  where  else. 

There  is  nothing  under  heaven,  that  is  a  reci- 
pient for  the  teachings  of  the  Holy  Spirit  of  God; 
but  the  rational  souls  of  men  and  women.  No- 
thing is  a  recipient  of  revelation  but  the  im- 
mortal spirits  of  men  and  women.  Take  away 
our  reason,  and  we  can  have  no  knowledge 
of  revelation  at  all.  Therefore,  nothing  but 
the  rational  spirits  of  men  and  women,  can 
ever  become  the  children  of  God.  And  this  is 
only  to  be  effected,  in  the  way  that  many  pas- 
sages of  scripture  have  pointed  out  to  us.  They 
point  us  to  the  true  plan,  but  still  they  do  not 
enable  us  to  effect  the  purpose.  Nothing  can 
make  us  believe  rightly,  but  our  own  knowledge 
and  experience.  It  is  as  necessary  for  us  to  wait 
at  Jerusalem  till  we  receive  knowledge  from  on 
high,  as  it  was  for  the  disciples  ;  for  as  they 
could  not  bear  testimony  of  the  son,  till  this 
power  came  upon  them,  so  neither  can  we.  Now, 
when  this  comes  to  be  the  case,  that  man  is  left 
to  himself,  he  feels  his  own  impotence, — although 
he  may  have  been  doing  abundance  like  Saul, 
who  was  afterward  called  Paul.  He  had  great 
zeal  for  God  as  an  instrument  to  promote  reli- 


309 

gion^  as  be  supposed,  in  righteousness.  But  it 
was  all  in  his  own  way,  and  it  therefore  made 
him  a  persecutor  ;  and  so  does  all  religion  which 
is  the  religion  of  man.  The  religion  of  man^s 
building  and  man's  contrivance,  consisting  in 
outward  ceremonies,  does  not  make  the  comers 
thereto  perfect.  It  leaves  the  soul  in  the  same 
state,  and  with  the  same  nature.  But  when  we 
come  to  wait,  as  Paul  waited,  after  he  was  met 
on  bis  way  to  Damascus,  we  shall  be  enlighten- 
ed as  be  was.  He  was  blind  for  some  days,  and 
knew  not  what  to  do :  but  when  he  was  enlight- 
ened, and  the  way  was  opened  to  him,  he  seems 
now  ready  to  set  about  the  good  work.  And 
he  became  as  zealous  in  the  way  which  was 
opened  to  him,  as  he  had  been  in  the  wrong  way ; 
and  I  have  no  doubt,  that  the  same  thing  has 
frequently  been  the  case,  with  new  beginners  in 
the  work  of  reformation,  when  enlightened  by 
the  revelation  and  operation  of  truth  upon  the 
mind.  They  want  to  "make  amends  for  their 
past  follies,  and  set  about  their  work  as  Paul 
did.  He  acknowledges,  ^^for  the  good  that  I 
would,  I  do  not  :  but  the  evil  which  I  would 
not,  that  I  do.'' 

The  reasonable  man  that  is  enlightened,  so  as 
to  know  the  true  nature  and  tendency  of  man's 
spirit,  is  willing  to  be  reduced  to  a  state  of  obe- 
dience, to  the  divine  will.  And  here,  the  ene- 
my, the  tempter,  the  man  of  sin  that  dwells  in 


310 

us^  sets  us  to  work;  and  sometimes  suggests 
something  to  be  done.  He  works  like  an  angel 
of  light,  and  deceives  the  simple  hearted,  and 
sets  them  at  work,  when  they  ought  to  be  quiet. 
It  was  so  with  Paul ;  and  we  see  he  could 
do  nothing  which  would  avail.  He  now  cries 
out  in  the  anguish  of  his  spirit ;  "  O  wretched 
man  that  I  am !  who  shall  deliver  me  from  the 
body  of  this  death?"  Oh!  this  happy  state! 
May  it  be  our  individual  experience.  It  is  an 
excellent  symptom ;  for  then,  no  doubt,  we  shall 
be  brought  to  that  state  of  rejoicing  which  the 
apostle  mentioned. 

Saul,  when  he  had  given  all  up,  and  surren- 
dered every  thing,  and  found  that  he  could  do 
nothing  good,  and  had  not  a  right  to  desire  it, 
but  only  to  wait  and  be  as  the  mere  clay  to  the 
potter,  and  let  the  Lord  fashion  him  according  to 
his  will.  When  he  was  brought  to  this  state, 
then  he  felt  the  divine  power ;  then  he  thanked 
the  Lord.  "  There  is,  therefore,  now  no  con- 
demnation to  them  that  are  in  Christ  Jesus ;  who 
walk  not  after  the  flesh,  but  after  the  spirit." 
That  is,  in  the  image  of  his  righteousness ;  in  the 
image  of  his  filial  obedience,  in  which  he  kept^ 
having  no  will  at  all  of  his  own.  "  I  came  not 
to  do  mine  own  will,  but  the  will  of  him  that 
sent  me."  ''  There  is,  therefore,  now  no  con- 
demnation to  them  that  are  in  Christ  Jesus, 
who  walk  not  after  the  flesh  but  after  the  spirit. 


311 

For  the  law  of  the  spirit  of  life  in  Christ  Jesus, 
hath  made  me  free  from  the  law  of  sin  and  death." 
"What  a  blessed  experience! — and  it  is  what 
we  may  all  look  for  and  aspire  after.  It  is  what 
all  may  attain  to,  through  the  grace  of  God. 

The  Comforter  is  no  where  to  be  found  but  in 
our  own  souls.  All  the  means  of  man's  salva- 
tion are  comprehended  in  him,  which  is  the  light 
within  him,  and  God  within  him :  for  there 
must  be  a  portion  of  the  Creator  in  every  thing 
that  is  created.  It  is  not  only  in  the  soul,  but  in 
every  thing  else  which  is  created  ;  because  eve- 
ry eflTect  must  rest  upon  its  cause.  We  see  no° 
thing  gi'owing,  but  what  God  is  in  it.  Would 
they  not  fall  into  annihilation  without  the  pre- 
sence of  that  power  which  created  them  ?  God 
has  given  to  the  tree  a  capacity  to  grow,  but  if  his 
power  was  withdrawn,  it  would  fall  into  annihi- 
lation. 

How  much  more  reasonable  it  is,  then,  to  sup- 
pose that  God  will  ever  be  in  the  souls  of  men 
and  women,  whom  he  has  made  for  the  purpose 
of  his  own  glory ;  that  they  might  grow  up  in 
his  spirit,  and  in  a  knowledge  of  his  law  in  their 
souls,  from  a  state  of  innocence,  to  a  virtuous 
and  glorified  state ;  so  as  to  be  fit  to  unite  with 
him,  in  the  realms  of  eternal  blessedness. 

What  a  high  and  great  state  and  condition 
we  are  made  for !  Then  why  should  we  barter 


312 

these  blessings  away,  these  great  benefits,  for  a 
little  dross  ?  Why  are  we  so  unwilling  to  be 
what  we  ought  to  be  ?  We  must  be  willing  to  be 
dependent  creatures,  that  must  receive  every 
thing  from  another.  When  we  undertake  to  do 
something  for  ourselves,  we  rob  him  of  his  right. 
Because  he  has  a  right  to  all  our  labour  ;  and 
we  have  no  right  to  dispose  of  it  all,  for  we 
should  be  as  his  servants,  and  ought  to  consider 
ourselves  at  his  disposal  at  all  times.  Whether 
we  eat  or  drink,  or  put  on  apparel ;  if  we  are  such 
servants  as  our  state  and  condition  prove  that 
we  ought  to  be,  we  ought  not  to  have  our  own 
way,  even  in  doing  these  things.  All  is  to  be 
done  to  the  glory  of  God,  which  is  the  end  of 
our  creation.  Here  then  the  blessing  ^would 
come  ;  but  until  we  come  to  this,  to  do  as  humili- 
ated children  before  the  Lord,  we  fall  short  of  all 
his  blessings.  Although  he  may  indulge  us  in  some 
earthly  blessings,  yet  what  consolation  can  we 
liave  in  them  whilst  the  mind  has  not  come  into  a 
state  of  perfect  peace  w  itli  Grod,  and  the  children 
of  men.  So  that  the  one  great  thing  necessary 
is,  for  men  and  women  to  become  willing,  to  re- 
nounce their  own  will.  The  doctrines  of  the 
scriptures  are  full  to  this  point:  but  notwithstand- 
ing they  are  as  plain  as  x\,  B,  C,  and  we  continue 
to  read  them  from  youth  to  old  age,  what  does  it 
do?  Nothing  follows  from  our  works,  that  is 
agreeable  to  what  we  read.     Because  this  read- 


313 

-ing  shows  no  reduction  of  our  will ;  we  go  on  do- 
ing  our  own  will  entirely^  as  much  as  if  we  had 
never  seen  nor  heard  of  such  a  book.  Here  we 
see^  that  these  external  things  cannot  be  a  rule ; 
they  possess  no  power  at  all,  to  do  it.  They  are 
mere  names ;  they  are  nothing  but  an  effect ; 
and,  therefore,  if  we  are  to  receive  any  comfort 
or  consolation,  it  must  be  when,  through  the  ope- 
ration of  God  upon  our  hearts,  we  are  brought 
into  subjection  to  the  divine  will,  and  to  wait 
for  the  revelation  of  his  spirit,  to  show  us  what 
is  right  and  what  is  wrong.  When  this  is  the 
case,  we  can  read  the  scriptures  to  advantage, 
because  we  have  the  witness  in  ourselves,  which 
has  revealed  these  truths  before  we  read  them; 
and  now  it  is  only  a  secondary  confirmation  when 
we  read.  When  we  have  come  to  experience  and 
know  for  ourselves,  then,  w  hen  we  read  the  expe- 
rience of  those  who  have  gone  before,  they  are  on- 
ly a  witness  or  evidence  ofwhat  we  have  learned 
through  a  better  source.  And  great  harm — ve- 
ry great  mischief,  has  arisen  to  the  children  of 
men,  by  placing  their  dependence  on  external 
things. 

The  Jewish  nation,  placed  their  dependence  and 
happiness  upon  the  outv/ard  law  and  covenant ; 
and,  therefore,  when  Jesus  came  to  put  an  end 
to  the  dispensation,  and  to  the  commandments 
given  through  Moses,  how  offended  they  were. 
They  were  not  willing  to  be  instructed.     They 


311 

still  cleaved  to  their  old  covenant,  and  there- 
fore Jesus  could  say  after  this  manner :  "  Ye 
search  the  scriptures ;  for  in  them  ye  think  ye 
have  eternal  life  ;  and  they  are  they  vrhich  testi- 
fy of  me.  But  ye  will  not  come  to  me/'  and  see, 
and  hear,  and  know,  by  which  you  would  read 
the  scriptures  in  a  different  manner. 

Now  the  book  we  read  in,  says,  "  search  the 
scriptures  :"  but  this  is  incorrect ;  we  must  all 
see  it  is  incorrect ;  because  we  have  all  reason  to 
believe  they  read  the  scriptures,  and  hence,  they 
accused  Jesus  of  being  an  impostor.  They  were 
more  intent  upon  reading  the  scriptures  than  any 
other  people  under  heaven.  They  read  them, 
thinking  that  through  them,  they  could  become 
wise,  by  the  letter.  This  it  was,  that  kept  them 
in  darkness,  their  dependence  on  an  outward 
letter.  We  understand  that  even  the  Gentile 
people  would  appeal  to  them,  concerning  where 
Jesus  was  to  be  born.  They  supposed  these 
scribes  and  pharisees  could  interpret  the  prophe- 
cies of  the  prophets.  Therefore  they  read  their 
prophets. 

It  is  undoubtedly  so,  in  the  opening  of  the 
subject.  Ye  appeal  to  them,  for  ye  think  ye  have 
in  them  eternal  life.  He  did  not  say  tliat  they 
had  eternal  life  in  tlieni,  but  quite  the  contrary. 
''  Ye  search  the  scriptures ;  for  in  them  ye  think 
ye  have  eternal  life ;  and  they  are  they  which 
testify  of  me."     But  ye  are  ignorant  after  all. 


315 

The  light  which  is  in  the  soul  is  the  alone  in- 
structer,  which  can  open  your  understanding, 
so  that  you  will  believe  in  me.  It  will  unfold  to 
you  that  I  am  he  that  was  to  come.  The  pro- 
phets prophesied^  and  Moses  testified,  that  the 
Lord  their  God  would  raise  up  a  prophet  from 
among  their  brethren,  like  unto  Moses,  to  whom 
ye  shall  hearken.  To  this  the  Lord  Almighty 
subjoins  his  testimony  to  Moses.  "  I  will  raise 
them  up  a  prophet  from  among  their  bretluT.n, 
like  unto  thee;  and  will  put  my  words  in  his 
mouth.''  Now  Moses  was  a  faithful  servant  of 
God;  and  a  deliverer  of  Israel.  Here  now,  this 
great  prophet  Moses  was  the  foundation  stone ; 
but  Jesus  was  the  top-stone  and  finisher.  They 
together  were  to  make  the  building  complete. 

But  here  we  see  that  the  people  have  been 
depending  upon  tlie  letter.  Oh !  what  mischief 
has  this  done  in  Christendom !  What  dreadful 
work  has  it  made  among  the  children  of  men ! 
It  proves  itself,  what  it  is ;  that  it  is  nothing  but 
a  history  of  passing  events,  which  occurred 
eighteen  hundred  years  ago,  a  great  portion  of 
which  may  be  true;  a  great  deal  was  the  imme- 
diate experience  of  the  servants  of  the  Lord,  and 
opened  to  them  by  his  revealing  spirit, — which 
they  have  written.  But,  look  back  at  Christen- 
dom, at  its  rise.  Here  we  see  Jesus  calling  them 
to  an  account  for  attending  to  the  Scriptures ; 
and  we  see  in  a  short  time  after,  that  by  appli 


816 

cation  to  these  books,  contention  entered  and  di- 
vided Christian  professors.  They  were  divided 
by  the  letter,  for  it  is  the  letter  that  kills ;  it  is 
the  letter  that  divides  in  Christendom.  This  is 
plain  to  every  rational  mind.  It  is  as  clear  as 
the  sun  at  noon-day.  It  has  divided  into  hun- 
dreds of  sects,  all  fixing  tlieir  foundation  upon 
this  literal  book,  as  though  it  were  a  sufficient 
rule.  And  so  long  as  it  is  considered  so,  there 
may  be  hundreds  and  thousands,  for  every  one 
can  put  on  a  new  construction,  and  give  it  a  dif- 
ferent interpretation.  There  never  was  any  thing 
made  more  a  nose  of  wax  of,  than  the  Bible : 
and  it  is  the  most  mischievous  thing,  when  held 
up  above  what  it  is. 

It  is  not  the  book,  or  what  is  contained  in  it ; 
for  it  is  all  innocent.  But  it  is  because  we  are 
not  willing  to  come  to  the  spirit,  and  understand 
it.  For  if  we  would  come  to  the  spirit,  undoubt- 
edly the  spirit  would  interpret  it,  so  that  we 
should  see  eye  to  eye.  But  we  never  shall  see 
eye  to  eye,  until  we  turn  from  tlie  book,  and 
wait  in  silence  upon  Grod,  till  he  shall  be  pleased 
to  reveal  his  will,  and  then  we  shall  see  with 
one  light  and  one  spirit;  and  when  we  read  it 
under  this  influence,  we  shall  understand  it. 
This  influence  being  the  same  in  all,  we  should 
understand  it  alike ;  its  interpretation  would  be 
the  same  to  all;  it  would  carry  comfort  and  con- 
solation to  the  soul;  and  we  should  be  led  by  the 


317 

same  spirit  that  led  the  writers  of  the  scriptures, 
so  many  years  ago.  But  we  never  can  know 
their  merits  till  we  come  to  this  law.  Therefore^ 
if  the  scriptures  could  not  be  written  only  by 
the  spirit  of  God,  neither  can  we  understand 
them  aright,  except  by  the  influence  of  the  same 
spirit  of  inspiration.  As  inspiration  alone  could 
indite,  so  nothing  but  inspiration  can  enable  us 
to  understand  the  scriptures  as  we  should.  The 
scriptures  are  not  the  cause,  they  are  only  the 
effect.  They  are  worthy  of  being  read  if  any 
book  is  worthy  of  reading ;  but  we  should  be 
raised  above  all  books.  Jesus  I  consider  above 
all  books ;  and  I  consider  that  what  is  written 
concerning  hira,  his  precepts,  and  example,  com- 
prehends more  than  all  the  books  on  earth.  I 
say  more,  because  he  was  the  top- stone  of  ex- 
ternal information.  He  was  at  the  fountain  head 
of  divine  inspiration ;  and  he  told  his  disciples, 
they  must  not  look  for  his  continuance ;  for  he 
must  be  as  a  veil,  making  a  separation  between 
them  and  their  God.  He  must  leave  them ;  they 
must  turn  inward  to  the  Comforter  within;  as  all 
that  we  know  of  God  must  be  known  in  us. 

It  is  therefore  necessary  for  every  individual 
of  us  to  adhere  to  the  same  counsel,  and  wait 
from  season  to  season,  till  he  is  pleased  to  re^ 
veal  his  will,  and  open  to  us  the  difference  be- 
tween right  and  wrong.  For  God  must  be  the  tree 
of  the  knowledge  of  good  and  eviL     There  was 


318 

110  tree  of  the  knowledge  of  good  and  evil,  but 
God  himself.  Can  we  suppose  there  was  any 
thing  that  could  distinguish  between  good  and 
evil,  l)ut  that  God  who  created  all  things.  There- 
fore man,  by  assuming  to  know  good  and  evil, 
contrary  to  the  commands  of  God,  was  guilty  of 
taking  the  fruit  of  the  tree.  It  is  an  allegory. 
It  was  in  assuming  the  will  and  power  to  decide 
for  himself,  that  man  turned  away  from  the  di- 
vine law  written  upon  the  heart ;  for  the  inter- 
course between  God  and  our  first  parents,  w^as 
the  same  as  the  intercourse  now.  It  was  an  in- 
visible intercourse  to  all  mortal  creatures ;  and 
therefore,  as  we  are  brought  to  see  and  feel  our 
own  impotence,  and  to  know  that  we  are  nothing 
of  ourselves,  and  that  we  have  no  ability  to  dis- 
tinguish between  good  and  evil,  we  shall  begin 
to  see  the  necessity  of  waiting  to  be  instructed 
of  God,  to  distinguish  between  good  and  evil. 
Hence  as  we  are  attentive  to  his  light  and  grace, 
we  shall  come  to  distinguish  between  right  and 
wrong. 

I  do  not  know,  how  better  to  recommend  us  to 
it,  than  by  the  parable  of  the  leaven  and  the 
meal.  Although  this  leaven  is  hidden  from  the 
external  view,  yet  every  soul  feels  its  operation. 
We  feel  God  acting  on  us:  for,  what  but  God 
could  reprove  us  of  evil?  Is  any  good  but  God? 
Will  evil  rebuke  evil?  Therefore,  when  we 
feel  reproof,  we  may  be  sure  that  tliere  is  nothing: 


319 

ill  us  that  does  it,  but  God  himself.  It  is  him 
in  his  kingdom,  which  is  the  leaven  in  the  soul; 
and  as  we  submit  to  it,  and  yield  up  faithfully 
to  its  operation,  we  come  to  be  led  by  it ;  that  is, 
to  be  led  by  the  splint  of  God.  And  '^  as  many 
as  are  led  by  the  spirit  of  God,  are  the  sons  of 
God.'^ 

Oh,  blessed  experience!  Oh,  blessed  state! 
Oh !  that  we  might  aspire  after  it.  That  we 
might  seek  it,  and  leave  no  stone  unturned,  till 
we  come  to  know  that  we  are  his  children.  Oh  ! 
that  we  may  be  led  hourly,  and  every  hour,  by 
the  spirit  of  God.  He  would  teach  us  all  things, 
and  bring  all  things  to  our  remembrance.  Then 
we  should  know  the  truth  of  that  declaration  of 
the  prophet.  "  The  children  of  the  Lord  shall 
be  taught  of  the  Lord ;  and  great  is  the  peace 
of  all  these  children.  In  righteousness  shall 
they  be  established.'' 

I  am  willing  to  add,  as  I  feel  a  great  love  for 
you  all,  a  sincere  desire  and  prayer  for  us,  that 
we  may  endeavour  to  improve  the  present  oppor- 
tunity. We  have  had  an  opportunity  to  reflect, 
which  we  seldom  do  without  profiting,  if  we  re- 
flect rightly.  I  feel  very  desirous  that  each  in^ 
dividual  should  endeavour  to  improve  by  the 
present  opportunity.  I  have  no  doubt  that  ma- 
ny have  seen  and  heard  that  which  is  new  to 
them;  audi  recommend,  that  they  would  not 


820 

judge  before  the  time — not  judge  with  hasty 
judgment.  Do  not  let  prejudice  guide  us  in  do- 
ing it ;  but  let  us  endeavour,  seriously,  as  ac- 
countable creatures,  to  weigh  these  things.  Wait 
upon  God,  appeal  to  him,  look  to  him,  that  he 
may  open  our  understanding,  to  see  upon  which 
side  truth  lies.  Then  we  may  all  be  benefited. 
It  is  the  secret  prayer  of  my  soul  for  us,  that  we 
may  from  this  time  forward,  be  more  engaged  to 
seek  the  Lord.  Oh !  may  we  be  mindful  to  seek 
the  Lord  while  he  is  to  be  found.  "  Seek  ye 
the  Lord  while  he  may  be  found,  call  ye  upon 
him,  while  he  is  near :  Let  the  wicked  forsake 
his  way,  and  the  unrighteous  man  his  thoughts : 
and  let  him  return  unto  the  Lord,  and  he  will 
have  mercy  upon  him  ;  and  to  our  God,  for  he 
wdll  abundantly  pardon."  He  w  ill  forgive  eve- 
ry repenting  sinner :  and  he  never  asks  any  pay, 
my  friends.  It  is  a  doctrine  as  dark  as  mid- 
night darkness,  to  suppose  that  the  Almighty 
Jehovah,  has  such  a  hard  nature,  that  he  will 
not  forgive  a  man's  transgressions,  without  tak- 
ing pay  for  it.  It  is  the  doctrine  of  hirelings. 
The  scriptures  testify  in  direct  opposition  to  it.. 
Consider  the  case  of  the  servant  who  had  of  his 
master  ten  thousand  talents.  Now  this  was  a 
parable.  The  king  should  be  considered  as  the 
Almighty ;  and  the  servant  considered  as  a  ra- 
tional soul.  When  he  was  examined,  and  found 
ten  thousand  talents  in  arrear  ;  to  try  his  sincer 


321 

ity,  the  king  ordered  that  ^^  inasmuch  as  he  had 
nothing  to  pay,  he  should  be  sold,  and  his  wife 
and  children,  and  all  that  he  had,  and  payment 
to  be  made.  The  servant,  therefore,  fell  down 
and  besought  him,  saying,  lord,  have  patience 
with  me,  and  I  will  pay  thee  all.'^  What  was 
done  ?  Did  he  say  he  would  never  forgive  him, 
till  he  paid  him  the  whole?  No,  as  he  had  no 
thing  to  pay  with,  he  freely  forgave  him  the 
whole  debt. 

O  my  friends,  that  we  might  look  to  these 
things ! — that  we  might  no  longer  be  deluded  by 
false  doctrines,  and  false  teachers.  Let  us  come 
home  to  the  witness  in  our  own  hearts.  For  the 
repenting  sinner  will  find  favour,  as  the  prodigal 
son  found  favour  with  his  father.  Here  we  are 
to  understand  the  Almighty  in  one  place,  and 
one  of  his  accountable  creatures  in  the  other. 
The  son  had  his  portion  given  him,  but  by  indul- 
gence and  gratifications,  he  soon  spent  his  por~ 
tion  among  harlots,  and  was  reduced  to  great  po- 
verty. He  remembered  in  his  distress,  that  in 
his  fathers  house,  there  was  bread  enough  and 
to  spare.  ^^How  many  hired  servants  of  my  fa- 
ther's have  bread  enough  and  to  spare,  and  I 
perish  with  hunger  V'  Here  he  was  brought  in- 
to a  humble  and  contrite  state;  and  it  is  the 
humble  and  contrite  heart  the  Lord  rc«*ards. 
Then  be  encouraged,  my  friends,  to  turn  to  him, 
^^  will  arise  and  go  to  my  father,  and  will  say 

s  s 


322 

auto  him,  Fatherj  I  have  sinned  against  Heaven, 
and  in  thy  sight ;  and  am  no  more  worthy  to  be 
called  thy  son :  make  me  as  one  of  thy  hired 
servants.'' 

Well  how  was  it?  When  he  set  off  to  go, — 
which  is  the  case  with  a  repenting  sinner  when 
he  sets  off  to  seek  his  heavenly  father, — "  be- 
hold, when  he  was  yet  a  great  way  off,  his  father 
saw  him,  and  had  compassion,  and  ran,  and  fell 
on  his  neck  and  kissed  him,  and  commanded  the 
best  robe  to  be  brought  and  put  on  him."  But 
did  he  ask  pay  ?  Did  he  say  to  his  servant,  he 
hath  a  debt  to  pay,  and  he  cannot  be  forgiven  till 
he  hath  made  satisfaction?  No,  it  is  beneath  the 
Almighty  to  do  so ;  and  none  but  those  who 
love  hire,  can  suppose  that  the  Almighty  is  to 
be  satisfied  with  a  reward.  Let  every  sinner, 
then,  have  confidence  in  God,  return,  repent,  and 
live. 


THE  END. 


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